1
Contents
1 The Gospel Comes to Thessalonica—June 30–July 6 6
2 Preserving Relationships—July 7–13 14
3 Thessalonica in Paul’s Day—July 14–20 22
4 Joyous and Thankful (1 Thess. 1:1–10)—July 21–27 30
5 The Apostolic Example (1 Thess. 2:1–12)—July 28–August 3 38
6 Friends Forever (1 Thess. 2:13–3:13)—August 4–10 46
7 Living Holy Lives (1 Thess. 4:1–12)—August 11–17 56
8 The Dead in Christ (1 Thess. 4:13–18)—August 18–24 64
9 Final Events (1 Thess. 5:1–11)—August 25–31 72
10 Church Life (1 Thess. 5:12–28)—September 1–7 80
11 Promise to the Persecuted (2 Thess. 1:1–12)—September 8–14 88
12 The Antichrist (2 Thess. 2:1–12)—September 15–21 96
13 Keeping the Church Faithful (2 Thess. 2:13–3:18)
—September 22–28 104
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The Adult Sabbath School Bible Study Guide is prepared by the Office of
the Adult Bible Study Guide of the General Conference of Seventh-day
Adventists. The preparation of the guides is under the general direction of
the Sabbath School Publications Board, a subcommittee of the General
Conference Administrative Committee (ADCOM), publisher of the Bible
study guides. The published guide reflects the input of worldwide evaluation
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thus does not solely or necessarily represent the intent of the author(s).
Sabbath
School
Personal
Ministries
n the 1940s, Nobel Prize-winning Irish author Samuel Beckett wrote a drama called
Waiting for Godot about two hapless, homeless men waiting on the side of the road
for someone named Godot, who was supposed to come and save them from the
meaningless and pathetic absurdity of life.
“His name is Godot?” Estragon asks.
“I think so, Vladimir answers.
As Vladimir and Estragon stand, suckled by the dehydrated hope that Godot will
come, a procession of human suffering, missteps, goose steps, limps, and hobbles stomps
past them. Bored, not so much by all the pain of life but by its uselessness, they seek
diversion in doing good, such as lifting a blind man who has stumbled.
“Come, let us get to work!” Vladimir says. “In an instant all will vanish, and we’ll
be alone once more, in the midst of nothingness!” But as Vladimir reaches, he falls and
can’t get up.
Despite more promises that Godot will come, life seems so miserable in the meantime
that they decide to hang themselves. But having no rope, Estragon takes off the cord
that holds up his pants, which collapse around his ankles. To test the cord’s strength,
the two men pull it; it breaks, and they almost fall. They decide to find a better rope
and try again later.
“We’ll hang ourselves tomorrow,” Vladimir says. “Unless Godot comes.”
“And if he comes?” Estragon asks.
When the Lord Descends
From Heaven
When the Lord Descends
From Heaven
I
“We’ll be saved.”
This mysterious Godot never comes, which means they’re not saved. They weren’t, of
course, supposed to be. Beckett’s whole point with the drama is to show the absurdity
and hopelessness of life.
What a contrast to the view of life presented in the Bible. In particular, what a con-
trast to the view presented in this quarter’s lessons, that deals with the apostle Paul’s two
letters to the Thessalonians.
Like Beckett’s two characters, the Thessalonians faced stresses, strains, struggles, even
outright persecution. In other words, life for them, as for all of us, had its hard moments.
How easy and understandable it would have been
for them to fall into the futility, nihilism, and pes-
simism that Beckett expressed in his drama. Instead,
the Thessalonians had a sure hope, a hope based on
what Christ had done for them, a hope that pointed
to the greatest promise of all—the Second Coming
(which Beckett was mocking, as well). Though Paul
had chided the Thessalonians, as they had behavioral,
as well as theological issues in the church (sound famil-
iar?), it was to them, and to us, that Paul wrote some
of the most incredible, uplifting, and hopeful words in
all inspiration.
“For the Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God: and the dead in Christ shall rise first: Then we
which are alive and remain shall be caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one
another with these words” (1 Thess. 4:16–18).
It doesn’t get any more hopeful or glorious than that, does it?
This quarter, through Paul’s letters to the Thessalonians, well get a glimpse into the
life of an early Christian church—an urban church, really—and see some of the struggles
and challenges that it faced, including the difficulties that arose from the fact that Christ
had not yet returned. Fascinating, too, is that however different the Thessalonians’ cir-
cumstances were from our own, so often the principles reflected in Paul’s words to the
Thessalonians deal with the issues and challenges that we, too, confront as we await, not
some mysterious Godot, but the Lord Jesus, whose death on the cross at the first coming
guarantees His return in glory at the Second.
Jon Paulien is dean of the School of Religion at Loma Linda University in Loma Linda,
California.
The Thessalonians
had a sure hope, a
hope based on what
Christ had done for
them, a hope that
pointed to the great-
est promise of all—
the Second Coming.
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6
L e s s o n
1
*June 30–July 6
The Gospel Comes to
Thessalonica
sa b b a t h af t e r n o o n
Read for This Week’s Study:
Acts 16:9–40; 17:1–4, 12;
Jer. 23:1–6; Isa. 9:1–7; Isaiah 53; Rom. 1:16.
Memory Text:
“And we also thank God continually because, when
you received the word of God, which you heard from us, you accepted
it not as the word of men, but as it actually is, the word of God, which
is at work in you who believe” (1 Thessalonians 2:13, NIV).
Key Thought:
Our assurance of God’s promises must be based
on our confidence in His Holy Scriptures.
T
he young pastor sat outside with a young woman who had just
been baptized. Much to his surprise, she said, “I need to be
baptized again.”
When the pastor asked why, she responded, “There are things that
I didn’t tell the senior pastor about my past.”
Thus began a long conversation about forgiveness in Christ, a con-
versation she hungrily consumed. When the pastor finished praying
with her, a huge downpour suddenly drenched them both. Eyes shin-
ing, the young woman said, “I’m being baptized again!”
A gracious God often provides living tokens, such as that unex-
pected rain, to assure believers that they are right with Him. But our
confidence in God is even more solidly grounded when it is based
on the clear teaching of His Word. In this lesson we’ll see that the
fulfillment of prophecy provided solid assurance to the new believers
in Thessalonica.
*Study this week’s lesson to prepare for Sabbath, July 7.
7
Su n d a y
July 1
The Preachers Pay a Price
Read
Acts 16:9–40. According to the passage, why did the Philippians
react so negatively to the gospel? What important principle can
we find in their reaction that we always need to be wary of our-
selves? In what other ways can this principle be made manifest,
even in the lives of professed Christians?
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________________________________________________________
________________________________________________________
The gospel is the good news of God’s mighty actions in Christ that
lead to forgiveness, acceptance, and transformation (Rom. 1:16, 17).
Through sin, the whole world was condemned; through the death and
resurrection of Jesus, the whole world was given a new opportunity
to have the eternal life that God originally wanted for all human-
ity. God’s mighty work was done for us while we were still sinners
(Rom. 5:8). This work of redemption was accomplished outside of
us, by Jesus, and we can add nothing to it—nothing. Yet, the gospel
becomes real in our lives only when we accept not only its condemna-
tion of our sins but God’s forgiveness of those sins through Jesus.
Being that the gospel is such good news and is free, why would
anyone resist or fight against it? The answer is simple: accepting the
gospel calls us to set aside confidence in self and in worldly things
such as money, power, and sexual attractiveness. Money, sex, and
power are good things when submitted to the will and ways of God.
But when people cling to these trivial matters that substitute for the
assurance of the gospel, the gospel and those who proclaim it become
a threat.
Read 1 Thessalonians 2:1, 2. Paul and Silas entered Thessalonica in
pain, their bodies bearing the cuts and bruises they had received from
their heavy beating and confinement in Philippi (Acts 16:22–24). But
tokens of the mighty power of God (Acts 16:26, 30, 36) had encour-
aged their hearts. They boldly entered the synagogue at Thessalonica
in spite of their pain and spoke again of the Messiah who had changed
their lives and sent them on a mission to preach the good news in
places where it had not been heard before.
What are the things of the world that, if we’re not careful,
can draw us away from the Lord? Why, then, is it so impor-
tant to keep the Cross and its meaning always at the center of
our thoughts, especially when the lure of the world seems the
strongest?
8
Mo n d a y
July 2
Paul’s Preaching Strategy
What
does Acts 17:1–3 tell us about the where, the when, and the how
of Paul’s preaching strategy in Thessalonica?
Although 1 Thessalonians was among Paul’s earliest letters, both his
theology and missionary strategy were well developed by the time he
arrived in Thessalonica.
The first step in Paul’s missionary strategy was to attend the local
synagogue on the Sabbath. This was natural because the Sabbath was a
good time to reach Jews in large numbers. However, more than just a
missionary strategy was at work here. Paul would have taken time for
prayer and worship on the Sabbath even if no Jews or no synagogue had
been available (see Acts 16:13).
It was not uncommon in those days for Jews to invite synagogue visi-
tors to speak, especially if they had lived in Jerusalem, as Paul and Silas
had. The congregation would have been eager to hear news of Jewish
life in other places. It also would have been interested in any new ideas
the visitors had discovered from their study of the Scriptures. So, Paul’s
strategy was a natural fit with the synagogue environment.
The second step in Paul’s strategy was to preach directly from their
common Scriptures, the Old Testament. He also began with a topic of
great interest to the Jews of the time, the Messiah (“the Christ” is the
Greek equivalent of “the Messiah” in the Hebrew; see Acts 17:3). Using
texts from the Old Testament, Paul demonstrated that the Messiah
would first have to suffer before He would obtain the glory with which
the Jews were familiar. In other words, the popular, glorious version of
the Messiah’s mission was only part of the picture. When the Messiah
would first appear, He would be a suffering servant rather than a royal
conqueror.
Third, having established a fresh picture of the Messiah in their
minds, Paul went on to tell the story of Jesus. He explained how Jesus
life conformed to the pattern of the Bible prophecy that he had just
shared with them. No doubt he added stories about his own previous
doubts and opposition and also spoke of the convincing power of his
personal encounter with the exalted Christ. According to Luke (Luke
24:25–27, 44–46), Paul’s preaching strategy in Thessalonica followed
the same pattern that Jesus had used with His disciples after the resur-
rection.
Notice that Paul sought to reach people where they were, using
that with which they were familiar. Why is this strategy so
important? Think about those whom you want to reach. How
can you learn to start where they are and not where you are?
9
Tu e s d a y
July 3
Two Views of the Messiah
Since ancient times, readers of the Old Testament have noticed a
variety of perspectives in the prophecies pointing toward the Messiah.
Most Jews and early Christians identified two major strands in the
Messianic prophecies. On the one hand, there were texts that pointed
toward a royal Messiah: a conquering king who would bring justice
to the people and extend Israel’s rule to the ends of the earth. On the
other hand, there were texts that suggested the Messiah would be
a Suffering Servant, humiliated and rejected. The mistake that many
made was in not understanding that all these texts were referring to the
same person, just to different aspects of His work at different times.
Read
Jeremiah 23:1–6, Isaiah 9:1–7, 53:1–6, Zechariah 9:9. List the
characteristics of the future deliverer that you find in these texts.
What kind of “conflicting” images appear here?
________________________________________________________
________________________________________________________
________________________________________________________
These texts were puzzling in advance of the Messiah’s coming. On
the one hand, the royal Messianic texts usually contained no hint of
suffering or humiliation. On the other hand, the Suffering Servant texts
usually described the Messiah as having little power or worldly author-
ity. One way that the Jews of Jesus’ day resolved this problem was to
see the Suffering Servant as a symbol of the whole nation and its suf-
ferings in the course of exile and occupation. By removing these texts
from the Messianic equation, many Jews expected the royal or conquer-
ing Messiah. This King, like David, would throw off the occupiers and
restore Israel’s place among the nations.
Of course, a major problem that results from removing the Suffering
Servant texts from the equation is that there are, indeed, significant Old
Testament texts that blend the two major characteristics of the Messiah.
They describe the same person. What is less clear, at first glance, is
whether those characteristics occur at the same time or one after the
other.
As shown in Acts 17:2, 3, Paul walked the Jews of Thessalonica
through these Messianic Old Testament texts, and they together
explored their significance.
In ancient times, the Jews were confused about the first com-
ing of the Messiah. Today, we find much confusion about the
Second Coming as well. What should this tell us about the
importance of truly seeking to understand Bible truth? Why
can false doctrine be so problematic?
10
We d n e s d a y
July 4
Suffering Before Glory
Jesus, like Paul, studied the Old Testament and drew the conclu-
sion that the Messiah would have to suffer these things and then
enter his glory” (Luke 24:26, NIV). The “have to of Luke 24:26
translates the same word as Acts 17:3 (NIV), where Paul says the
Messiah “had to suffer.” For Jesus and Paul, the priority of suffering
before glory was written into the prophecies long before they were
to have occurred. The question is, then, on what Old Testament basis
did they come to this conclusion?
They likely would have noticed that the most significant figures in
the Old Testament had a prolonged period of suffering before they
entered into the glory period of their lives. Joseph spent some thir-
teen years in prison before ascending to the role of prime minister of
Egypt. Moses spent 40 years chasing sheep through the desert before
taking up his role as the powerful leader of the Exodus. David spent
many years as a fugitive, some of that time in foreign lands, before
being elevated to kingship. Daniel was a prisoner of war, and was
even condemned to death, before his elevation to the position of
prime minister of Babylon. Therefore in the Old Testament stories
of these servants of God, there are foreshadowings of the Messiah,
who would also suffer and be humiliated before being elevated to
His full royal role.
The capstone of this New Testament conviction is found in the
most widely quoted Old Testament text in the New Testament:
Isaiah 53. The Suffering Servant of Isaiah was despised, rejected,
and sorrowful (Isa. 53:2–4). Like a sanctuary lamb, He was slaugh-
tered on account of our sins (Isa. 53:5–7), according to the will of
the Lord (Isa. 53:8–10). But “after the suffering of his soul” (Isa.
53:11, NIV), He would justify many and receive a powerful inheri-
tance (Isa. 53:12).
For the writers of the New Testament, Isaiah 53 was the key to
the Messiah’s role. Paul would certainly have preached this text in
Thessalonica. According to Isaiah 53, the Messiah would not appear
kingly or powerful at the time of His first appearance. In fact, He
would be rejected by many of His own people. But that rejection
would be the prelude to the glorious Messiah of Jewish expecta-
tion. With this in mind, Paul was able to show that the Jesus he had
come to know was, in fact, the Messiah whom the Old Testament
had foretold.
Prayerfully read through Isaiah 53, realizing that it’s talking
about what the Lord, our Creator, went through just so that
you, personally, can have eternal life. In light of what this amaz-
ing truth tells us about the character of God, why should Christ
be first and foremost in our lives?
11
Th u r s d a y
July 5
A Church Is Born
According
to Acts 17:1–4, 12, what classes of people made up the
core of the Thessalonian church plant?
A part of Paul’s missionary strategy was “to the Jew first, and also
to the Greek” (Rom. 1:16, ESV). During Paul’s ministry, the Jews
regularly received the first opportunity to hear and accept the gospel.
And the fact is that, according to the Bible, many Jews in Paul’s time
did accept Jesus as the Messiah. Later, as the church started to apos-
tatize and reject the law, especially the Sabbath, it became harder and
harder for Jews to accept Jesus as the Messiah because, after all, what
Messiah would nullify the law, especially the Sabbath?
As the texts show, some of the Jews in Thessalonica were per-
suaded by Paul’s exposition of Messianic texts in relation to the story
of Jesus. One of these, Aristarchus, was later a coworker with Paul
and even, at one point, a fellow prisoner (see Col. 4:10, 11; Acts
20:4). Another, Jason, was apparently wealthy enough to house the
church at his home after the believers were no longer welcome in the
synagogue, and he also provided at least a portion of the bond needed
to prevent Paul’s arrest (see Acts 17:4–9).
The “God-fearing Greeks” (Acts 17:4, NIV) are usually thought to
be Gentiles who became enamored with Judaism and attended the
synagogue but did not convert. This was a widespread phenomenon
in Paul’s day. These Gentiles became a natural bridge for Paul to
reach those Gentiles who had no knowledge at all of Judaism or the
Old Testament.
The Jewish, and relatively wealthy, character of the original church
plant in Thessalonica is emphasized in Acts 17 (for example, verse
12), in which “prominent” Greeks also became believers. It is clear,
however, that by the time 1 Thessalonians was written, the church to
which Paul was writing was largely made up of Gentiles (1 Thess.
1:9) from the laboring classes (1 Thess. 4:11).
What we can see here is the universal character of the gospel—that
it is for all people, all classes, all races; rich or poor, Greek or Jew, it
doesn’t matter—Christ’s death was for the whole world. That is why
our message, as Seventh-day Adventists, is for the whole world (Rev.
14:6)—without any exceptions. How important it is that we keep that
mandate always before us. How important it is that we not become
insular, self-absorbed, and more interested in sustaining what we have
than in reaching out beyond the comfortable boundaries that we, per-
haps even subconsciously, have set for ourselves.
12
fr i d a y
July 6
Further Study:
“From Paul’s day to the present time, God by His
Holy Spirit has been calling after the Jew as well as the Gentile. ‘There
is no respect of persons with God,declared Paul. The apostle regarded
himself as ‘debtor both to the Greeks, and to the barbarians, as well as to
the Jews; but he never lost sight of the decided advantages possessed by
the Jews over others, ‘chiefly, because that unto them were committed the
oracles of God.’ ‘The gospel,’ he declared, ‘is the power of God unto sal-
vation to everyone that believeth; to the Jew first, and also to the Greek.’
—Ellen G. White, The Acts of the Apostles, p. 380.
In preaching to the Thessalonians, Paul appealed to the Old Testament
prophecies concerning the Messiah. . . . By the inspired testimony of Moses
and the prophets he clearly proved the identity of Jesus of Nazareth with
the Messiah and showed that from the days of Adam it was the voice of
Christ which had been speaking through patriarchs and prophets.”—Pages
221, 222. (See the extensive collection of Old Testament texts that follows
on pages 222–229.)
“In the closing proclamation of the gospel, when special work is to be
done for classes of people hitherto neglected, God expects His messengers
to take particular interest in the Jewish people whom they find in all parts
of the earth. . . . As they see the Christ of the gospel dispensation portrayed
in the pages of the Old Testament Scriptures, and perceive how clearly
the New Testament explains the Old, their slumbering faculties will be
aroused, and they will recognize Christ as the Saviour of the world. Many
will by faith receive Christ as their Redeemer.”—Page 381.
Discussion Questions:
lPaul approached the Jews of his day on the basis of the
Messianic prophecies of the Old Testament. To what degree is such
an approach useful today with Jews, especially with secular Jews
who might not even be familiar with the Old Testament prophe-
cies? What other kinds of approaches should be considered today
for secular Jews, as well as for any groups of unreached people?
lHow can the prophecies of the Bible be made to connect more
effectively with your friends and neighbors? What approaches
should you use with people who don’t believe in the authority of
the Bible? For instance, how could Daniel 2 help someone from
a secular or nonbiblical perspective start to trust the Bible as the
Word of God?
Summary:
A number of important points have been made in this
opening week. What we should come away with, more than anything
else, is just how important the Word of God is to our lives, our mis-
sion, and our witness. We need to be grounded in the Bible and the
truths that it teaches, not only for ourselves but in order to be the most
effective witnesses possible.
1
2
i n s i d e
13
Courageous Little Evangelists
I’m Amir, a missionary in the Democratic Republic of the Congo. I
was asked to hold evangelistic meetings in a village in the Congo, where
I stayed with the pastor and his family.
Early every morning my evangelistic team and I gathered for prayer
before setting out to visit people and study the Bible with them before they
left to work in their fields. I noticed that Genick, the pastor’s 12-year-old
son, joined us for prayer. When we left the house to visit people, Genick
came with us. But when he turned off the path, I assumed that he was
going to play with his friends.
So when Genick told me that he and two of his friends were giving
Bible studies to several people—including a professor—I was surprised. I
wondered if it could be true. Genick asked me to go with him to visit the
professor’s family and answer some questions they had. I gladly followed
him to the professor’s home.
The family greeted us warmly, and I watched with deep interest as Genick
led them through another Bible study. He quoted one Bible verse after another
to explain the Bible lesson. The professor praised Genick and his friends, who
had been coming to his house every day to study the Bible. I now understand
why the Adventist Church is growing so fast—because even your children
have the courage to give Bible studies!” the professor said.
We spent several hours talking about some of the Bible truths Genick
and his friends had presented to the family and answering their questions.
I was impressed with the courage and faithfulness of Genick and his
friends. They gave me new insight into the role of young people in the
mission of God’s church.
So far some 36 people have been baptized into the church in this village.
And although the professor has not yet taken his stand for truth, he has
promised to continue studying the Bible
with his family.
As for Genick and his friends, I’m sure
that God has great plans for them. Already
Genick has been appointed children’s
ministries leader in his church district.
Your weekly mission offerings and
world budget offerings help make it pos-
sible for more than 900 interdivision mis-
sionaries to serve around the world. Thank
you!
Am i r Gu l z A r and his family are missionaries from Pakistan to the Democratic Republic of
the Congo, where he teaches business and computer science at the Adventist university in
Lukanga.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
S
tor
14
L e s s o n
2
*July 7–13
Preserving Relationships
sa b b a t h af t e r n o o n
Read for This Week’s Study:
Acts 17:5–9, 10–15, 16–34;
1 Cor. 1:18–2:2; 1 Thess. 2:17–3:10.
Memory Text:
“For what is our hope, or joy, or crown of rejoic-
ing? Is it not even you in the presence of our Lord Jesus Christ
at His coming? For you are our glory and joy” (1 Thessalonians
2:19, 20, NKJV).
Key Thought:
True evangelism leads to relationships that can
stand the test of time.
P
aul held a three-week series of evangelistic meetings in Thessalonica.
It was a very exciting series, but it incited opposition from local
religious leaders and from a gang of thugs. Paul was finally
expelled by the city council, which also sought to prevent his return.
This lesson covers the aftermath of Paul’s attempt to evangelize
Thessalonica. It would have been easy after such an experience for Paul
to focus on the opposition and on other obstacles along the way. Instead,
Paul’s mind was focused primarily on the relationships that he had devel-
oped with members of the new Christian community in Thessalonica.
Paul was heartbroken that he wasn’t able to spend more time with
the believers. He knew that the short time he had been with them
would leave them vulnerable to discouragement and negative influ-
ences. Not being able to be there in person, he was inspired by the
Holy Spirit to write letters to them instead. Those letters make up the
books in the New Testament known as “Thessalonians.”
*Study this week’s lesson to prepare for Sabbath, July 14.
15
Su n d a y
July 8
Opposition in Thessalonica
Read
Acts 17:5–9. According to this passage, what was the primary
motivation for the opposition to Paul’s message? What statements
did his opponents make to get the city authorities interested in the
case? How did those authorities respond?
________________________________________________________
________________________________________________________
When someone preaches new teachings and people get excited, the
leaders and teachers of other religious groups may become jealous.
Attention that was once placed upon them is now directed to oth-
ers. As a result, they may behave in irrational ways in order to try to
reduce the influence of the new teacher.
According to the Roman historian Suetonius, shortly before the
events described in Acts 17, conflict arose among the Jews of Rome
over a man Suetonius calls “Chrestus.” This term probably reflects a
Roman misunderstanding of the Jewish concept of the Messiah, or, in
Greek, “the Christ.” Apparently someone’s preaching of the gospel
had just split the Jewish community of Rome.
To Roman officials, debate over the Messiah sounded like prepara-
tion for the installation of a new king on the throne of Rome (see Acts
17:7). Probably for that reason the emperor expelled all Jews from
his capital city (Acts 18:2). Some of these exiles settled in or passed
through Thessalonica, bringing knowledge of these events to the city.
Because the gospel had turned the world of Rome’s Jews upside
down, religious leaders in Thessalonica were determined to prevent
something similar from happening there.
Thessalonica itself was ruled by a city council of perhaps five or six
“mayors” who made decisions as a group. This arrangement allowed for
a considerable amount of independence from Rome, which the council
would be loath to give up. So, the behavior of the city officials in this
matter was quite impressive under the circumstances. The similarity to
recent events in Rome could have led to severe physical punishment
for the new Christians. Instead, the city leaders responded even-
handedly (contrast Acts 16:22–40). They took a significant amount of
money from the new Christians as security so that they would not be
the cause of further disturbances. Then the leaders let everyone go.
Jealousy and envy can destroy us. What can we learn from the
life and teachings of Jesus that can help us to gain victory over
these deadly sentiments?
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16
Mo n d a y
July 9
The Episode in Berea
Persecution can be a two-way street. It is often provoked by mali-
cious slander against those who have done nothing wrong. But it can
also be provoked by inappropriate actions on the part of believers
(1 Pet. 3:13–16, 4:12–16). It is very likely that the disturbance in
Thessalonica was prompted not only by the jealousy of Paul’s oppo-
nents but also by the inappropriate actions of the new believers. The
two letters to the Thessalonians reveal that Paul had major concerns
about the lack of appropriate public behavior by some in the church.
Paul urges the Thessalonian Christians to live quiet lives and
behave properly among their Gentile neighbors (1 Thess. 4:11, 12).
He admonishes the unruly among them (1 Thess. 5:14). He com-
mands them to avoid those in the community who are disorderly
(2 Thess. 3:6, 7). And he notes that some members of the church
are not only disorderly and idle but have become “busybodies”
(2 Thess. 3:11). Thus, some members were not only troublesome to the
church but also to the wider society. The persecution in Thessalonica
was malicious, but there was blameworthy behavior among some new
Christians, as well.
How
was Paul’s experience in Berea different from that in
Thessalonica? See Acts 17:10–15. What’s the message for us in
that difference?
________________________________________________________
________________________________________________________
The Bereans were eager to know more about God and to better
understand their Bibles. But while they listened with much openness,
they also tested everything they heard from the apostles on the basis
of what they found in their own study of the Old Testament.
This is an example for us. We can be open to new ideas, but we
must always test these ideas on the basis of the teachings of the Bible.
We have many things to learn and many to unlearn. At the same time,
we must be careful to avoid error, as it will lead us away from truth.
While troublemakers from Thessalonica soon inserted themselves
into the Berean situation, the Jews there did not close their minds to
the new message; indeed, “many of the Jews believed” (vs. 12). While
it was thought expedient for Paul to move on to Athens, Silas and
Timothy were allowed to remain in Berea in order to encourage and
strengthen the new believers.
What are some examples of the Christian church acting in ways
that were clearly in the wrong? What lessons can we learn from
those mistakes? Bring your answers to class on Sabbath.
17
Tu e s d a y
July 10
Interlude in Athens
According to Acts 17:14–16, Silas and Timothy stayed in Berea
while Paul was escorted to Athens. Paul instructed his escorts to
have Silas and Timothy join him in Athens, but there is no mention
of their doing so. On the other hand, in 1 Thessalonians 3:1, 2, we
learn that Paul sent Timothy back to Thessalonica from Athens.
So, Timothy, at least, seems to have joined him there for a short
time.
When
speaking to Jews in Acts 17:2, 3, Paul begins with the theme
of the Messiah in the Old Testament. When speaking to the
pagan philosophers of Athens (Acts 17:16–34), where does he
begin? What can we learn from these different approaches?
Paul does not simply enter Athens, march up to the Areopagus
(known also as Mars’ Hill), and engage the philosophers there. He
begins by spending some time walking around and making his
own observations. He also engages the Jews of Athens and some
of the Greeks in the synagogue there. Besides evangelizing to
them in his customary way (see Acts 17:2, 3), he also would have
been learning about the dominant culture in the city. The first step
in any missionary effort is to listen and learn about the faith and
worldviews of the people you are trying to reach.
Paul also spent time in the marketplace of Athens (which was
below and within sight of the Areopagus, or Mars’ Hill), reasoning
with anyone willing to talk with him. In the process he provoked
the curiosity of some Epicurean and Stoic philosophers, who
invited him to address them in the traditional place for such dis-
cussions.
He began his address to the intellectuals of Athens with observa-
tions about their city and religions. His theological beginning point
was Creation, a topic in which both he and they were interested.
In contrast with his approach in the synagogue, he did not argue
his case from Scripture but from writings with which they would
have been familiar (Acts 17:27, 28 both echo and quote Greek
writers). But when he stepped into territory that went beyond the
boundaries of topics in which they were intellectually comfortable,
the philosophers seemed to have abruptly ended the discussion. A
few individuals, however, continued to talk with Paul and became
believers.
How well do we understand the worldviews and religious beliefs
of those around us? Why is it important for us to have at least
some knowledge of these things as we seek to witness?
18
We d n e s d a y
July 11
Arrival in Corinth
Acts 18:1–18 contains two major intersections with secular history.
The first is the expulsion of the Jews from Rome during the reign of
Claudius (Acts 18:2). Information from extrabiblical sources locates
this event in A.d. 49. The other major intersection is the mention of the
proconsul Gallio (Acts 18:12). Because proconsuls in Corinth were
appointed for one-year terms, information from inscriptions and other
data accurately dates Gallio’s term of office to A.d. 50–51. Critical
scholars often doubt the historicity of the book of Acts, but there are
many casual references such as these that confirm its portrayal of
history.
Timothy must have traveled from Thessalonica to Berea with Paul
and Silas (Acts 17:10, 14, 15) after their expulsion from Thessalonica.
He then briefly joined Paul in Athens and was sent from there to
Thessalonica (1 Thess. 3:1, 2). There he joined up with Silas (Acts 18:5)
and eventually journeyed to meet Paul in Corinth. First Thessalonians
must have been written from Corinth shortly after Timothy’s arrival.
Paul knew what people were thinking in Achaia, where Corinth was
located (1 Thess. 1:7, 8), and in 1 Thessalonians he was responding to
information brought to him by Timothy (1 Thess. 3:5, 6).
Read
1 Corinthians 1:18–2:2. What’s Paul’s main point in this pas-
sage? What do we learn from these verses about Paul’s mission-
ary strategies in Athens and Corinth?
________________________________________________________
________________________________________________________
________________________________________________________
Paul must not have been satisfied with the outcome of his encoun-
ter with the philosophers of Athens for in Corinth he decides to take
a more direct approach to the Greek mind. In doing so, he does not
reject the idea of “meeting people where they are” for he clearly
promotes such an approach in the same letter (1 Cor. 9:19–23).
What he demonstrates in Athens and Corinth is that the process of
meeting people where they are is not an exact science; it requires
constant learning and adjustment. Therefore, Paul did not take the
same approach in every city. He was very sensitive to changing times,
cultures, and circumstances.
Read again the passages for today. How is the main message
there relevant for us today, when the “wisdom” of the world so
often clashes with the “foolishness” of the Cross?
19
Th u r s d a y
July 12
Paul Reveals His Heart
Read
1 Thessalonians 2:17–3:10. What does this passage tell us about
Paul’s emotional attachment and relationship to these believers?
What can we learn from it regarding the ways in which we should
relate with those to whom we minister?
________________________________________________________
________________________________________________________
________________________________________________________
Paul’s depth of thought and confrontational tone (see, for example,
Gal. 1:6, 7; 3:1–4; 4:9–11) sometimes make him appear dismissive
of feelings and personal relationships. But this delightful interlude in
1 Thessalonians shows otherwise. He was an intensely relational
evangelist along the lines of the Great Commission, which places
primary emphasis on the making of disciples (Matt. 28:19, 20).
In the above passage Paul reveals his inner emotions. He misses the
Thessalonian believers with “intense longing.” When Jesus comes,
Paul intends to present the Thessalonian believers to Jesus as exam-
ples of his ministry. Paul is not content merely to be saved at the end
of time; he wants evidence that his life made a permanent difference
for the kingdom of God.
When Paul can “no longer endure” his intense longing for the
Thessalonians, he sends a mutual friend to learn how they are doing.
Paul is afraid that somehow Satan might lure them away from their
original convictions. But he is comforted tremendously when Timothy
reports that they are standing firm in the faith.
There is an interesting hint of a deeper dynamic in 1 Thessalonians
3:6. Paul rejoices at Timothy’s report that they have a good opinion
of him and that they are longing to see him as much as he is longing
to see them. Paul’s departure from Thessalonica was sudden, and he
seems to have some uncertainty about the way in which they viewed
him and his absence. Thessalonian faithfulness made a big difference
to Paul. Paul’s sense of personal worth was, perhaps, to some degree,
tied to the success of his mission. He was, after all, only human.
Timothy’s report brings Paul an intense experience of joy in his
prayers to God. But his present joy does not squelch his intense
longing to see them face to face and to complete their education
in the Christian walk. However, unable to be personally present
with them, Paul first sends an emissary, Timothy, and then engages
the Thessalonians by letter. Those letters make up part of the New
Testament corpus.
20
fr i d a y
July 13
Further Study:
“If we would humble ourselves before God, and
be kind and courteous and tenderhearted and pitiful, there would be
one hundred conversions to the truth where now there is only one.
But, though professing to be converted, we carry around with us a
bundle of self that we regard as altogether too precious to be given up.
It is our privilege to lay this burden at the feet of Christ and in its place
take the character and similitude of Christ. The Saviour is waiting for
us to do this.”—Ellen G. White, Testimonies for the Church, vol. 9,
pp. 189, 190, emphasis added.
“During His ministry, Jesus had kept constantly before the dis-
ciples the fact that they were to be one with Him in His work for the
recovery of the world from the slavery of sin. . . . In all His work He
was training them for individual labor, to be extended as their num-
bers increased, and eventually to reach to the uttermost parts of the
earth.”—Ellen G. White, The Acts of the Apostles, p. 32.
Discussion Questions:
lDiscuss your answer to Monday’s final question. How can
we avoid making the same kind of mistakes? Or are we in some
cases making them even now?
lIn Testimonies for the Church, vol. 9, p. 189 (see today’s
Further Study), Ellen White identifies “self” as the barrier to
both a more powerful outreach and more conversions among the
lost. In what ways does “self” manifest itself in our lives? How
can we learn to die to self? What is the only true way to be able
to do that?
lThe central focus of the Great Commission (Matt. 28:19, 20,
NIV) is to “make disciples.” Share some of your own experi-
ences of being or making a disciple. To what degree is your own
church discipleship oriented? How can it become more so?
lHow can you explain to someone the “foolishness” of the
Cross? Why do you think Paul used that terminology? What
should that tell us about how limited our understanding of real-
ity can be when the most important of all truths is deemed “fool-
ishness” by many?
Summary:
In a mere three weeks, Paul had become intensely bonded
to the new believers in Thessalonica. Not being able to return to them,
he first sent Timothy. Under the power of the Holy Spirit, he also put
his heart into two letters. Meaningful evangelism must not settle for
mere acceptance of Christian beliefs. The whole life—physical, men-
tal, and emotional—is involved in Christian faith.
1
2
3
4
S
tor
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21
Lighthouse on the Island
Laura and Paulo live in town on the island of Madeira in the
Mediterranean Sea. Paulo had once been a Seventh-day Adventist, but he
had stopped attending church before he married. However, he often read
from The Acts of the Apostles, a book he treasured.
One day a Seventh-day Adventist pastor visited them. Laura and Paulo
were pleased, and the pastor continued visiting every week, even though
the roads were treacherous and no other Seventh-day Adventists lived
nearby.
The family began attending the only church on the island. They made the
four-hour trip by bus, often arriving late if there was any delay.They stayed
for afternoon meetings, arriving home late at night. Nine months later they
were baptized. Not everyone in the community was happy that Laura had
left her church to become a Seventh-day Adventist. Sometimes the family
returned home from church to find windows broken. Other people stopped
doing business with Paulo, a tailor. When his business dropped off, Paulo
found other ways to make a little money to support his family.
The family couldn’t afford to take the bus to the distant church every
week, so they went only once a month. On the Sabbaths when they stayed
home, they sang songs and read the Sabbath School lessons to their chil-
dren. They invited friends to join them, but no one was interested.
The couple’s children have faced a lot of prejudice in school for refus-
ing to eat unclean food and for keeping the Sabbath. But they’ve remained
faithful.
Their son Fernando shared his faith with a girl he liked, and she became
a Seventh-day Adventist. Her father told her to leave home and refused
to speak to her for seven years or attend her wedding. But she visited him
when he became sick, and at last the two were reconciled. Now her father
thinks Fernando is the best son-in-law in the world.
Now that the roads on the island of Madeira have been improved, a
group of Adventists from the church in the capital city drives to Porto
Muniz to worship with Paulo and Laura. The family continues to invite
their neighbors to join them, but the family remains the only Seventh-day
Adventists in the town.
“We will continue to share our faith with anyone who will listen,” Laura
says. “And we invite our friends to join us for worship. We just want to
break down prejudice and invite people to meet Jesus.”
Our mission offerings help provide materials to isolated members so
they can share their faith with others. Thank you for sharing.
lA u r A and PA u l o Co r r i e r A and their family share their faith in Porto Moniz, Madeira.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
22
L e s s o n
3
*July 14–20
Thessalonica in Paul’s Day
sa b b a t h af t e r n o o n
Read for This Week’s Study:
John 11:48–50,
1 John 2:15–17, 1 Cor. 9:19–27, John 3:3–8, 1 Cor. 16:19.
Memory Text:
“Though I am free and belong to no man, I
make myself a slave to everyone, to win as many as possible”
(1 Corinthians 9:19, NIV).
Key Thought:
A short study of the context of ancient Thessalonica
demonstrates that Paul’s approach to the citizens of Thessalonica
was unique and carefully crafted.
T
he primary focus of this lesson will be a summary of that which
history, literature, and archaeology tell us about Thessalonica.
This material is important for two reasons. First, it helps us
to understand how Paul’s original hearers and readers would have
understood him. In so doing, it clarifies the meaning of what he wrote
and the impact it had back then on both church and society.
Second, the more we know about the ideas and beliefs of the
Thessalonians, the better we can understand that against which Paul
was reacting. In order to promote the gospel, Paul would also have had
to correct wrong ideas. So, while this lesson is not directly focused on
the Bible, it sets the stage for our reading of the biblical text of 1 and
2 Thessalonians during the rest of this quarter’s lessons.
*Study this week’s lesson to prepare for Sabbath, July 21.
23
Su n d a y
July 15
The Romans Arrive in Thessalonica
Read
John 11:48–50. How were the political and religious decisions
regarding the ministry of Jesus impacted by the arrival of the
Romans in first-century Palestine and Jerusalem? Think through
the logic expressed here. In what frightening ways does it make
sense?
In the context of a civil war among the Greek city-states, the
Thessalonians invited the Romans around 168 b.C. to take over their city
and protect it from local enemies. The Romans rewarded Thessalonica
for being on the “right side” of the civil war by largely allowing the city
to govern itself. It became a free city within the empire, which meant that
it could largely control its own internal issues and destiny. As a result,
the wealthier and more powerful classes in the city were allowed to
continue life much as they had before. They were, therefore, pro-Rome
and pro-emperor in Paul’s day. But life was not nearly so pleasant for the
common people, especially the working classes.
There were three major negative aspects to Roman rule in Thessalonica.
First, the arrival of the Romans brought economic dislocation. The usual
markets were disrupted by war and changing governments, both locally
and regionally. These disruptions hit the poorer classes harder than they
did the more wealthy. Over time, this negative aspect became less sig-
nificant.
Second, although Thessalonica remained largely self-governing, there
was still a sense of political powerlessness. Some local leaders were
replaced by strangers who had loyalties to Rome, rather than to
Thessalonica. No matter how benign, foreign occupation is not popular
for long.
Third, there was the inevitable colonial exploitation that accompanies
occupation. The Romans required a certain amount of tax exportation.
Percentages of crops, minerals, and other local products were siphoned
off and sent to Rome to support the larger needs of the empire.
So, while Thessalonica was quite a bit better off than Jerusalem, for
example, Roman rule and occupation inevitably created significant
stresses in local communities. In Thessalonica, those stresses were par-
ticularly hard on the poor and the working classes. As decades passed,
these Thessalonians became increasingly frustrated and longed for a
change in the situation.
How does the current political situation in your community
affect the work of the church? What kinds of things can, or
should, your church do to improve its place and standing in the
larger community?
_____________________________________________________
24
Mo n d a y
July 16
A Pagan Response to Rome
The pagan response to the powerlessness many Thessalonians
felt was a spiritual movement scholars call the Cabirus cult. The
cult was grounded in a man named Cabirus who spoke up for the
disenfranchised and was eventually murdered by his two brothers.
He was buried along with symbols of royalty, and the cult came to
treat him as a martyred hero.
The lower classes believed that Cabirus had exhibited miracu-
lous powers while alive. They also believed that from time to time
Cabirus quietly returned to life in order to help individuals and that
he would return to bring justice to the lower classes and restore
the city to its past independence and greatness. The Cabirus cult
provided hope for the oppressed in terms reminiscent of the biblical
hope.
Things get even more interesting when we discover that the wor-
ship of Cabirus included blood sacrifices to commemorate his mar-
tyrdom. Reminiscent of Paul, the Thessalonians spoke of “partici-
pation in his blood.” By this means they obtained relief from guilt;
class distinctions were also abolished. In the Cabirus cult all classes
of society were treated equally.
But there was one further dynamic. When the emperor cult arose
in the time of Augustus, the Romans proclaimed that Cabirus had
already come in the person of Caesar. In other words, the occupy-
ing authority co-opted the hope of the oppressed. As a result, the
spiritual life of Thessalonica no longer provided relief for the work-
ing classes. The common people were left without a meaningful
religion. The existence of the emperor cult also meant that if anyone
resembling the real Cabirus were to arrive in the city, he would be
an immediate threat to the establishment.
The Roman response to the Cabirus cult left a spiritual vacuum
in the hearts of the people—a vacuum that the gospel alone could
fill. Christ was the true fulfillment of the hopes and dreams that the
Thessalonians had placed on Cabirus. The gospel provided both
inner peace in the present and, at the Second Coming, the ultimate
reversal of current economic and political realities.
Read 1 John 2:15–17 (see also Eccles. 2:1–11). What crucial
truths are being expressed here? How have you experienced
the reality of these words in regard to how fleeting and ulti-
mately unsatisfying the things of this world are?
_____________________________________________________
_____________________________________________________
_____________________________________________________
25
Tu e s d a y
July 17
The Gospel as a Point of Contact
Given what we learned yesterday, it is not difficult to see why
many non-Jews of the city responded positively when the gos-
pel came to Thessalonica. Whether or not Paul was aware of the
Cabirus cult before arriving in the city, his Messianic approach in
the synagogue resonated with the unique spiritual longings of the
local pagans.
When the gospel came to Thessalonica, the working classes of the
city were ready for it, and they responded in large numbers. They
were also ready for extreme interpretations of the gospel. The Cabirus
cult had enshrined in the people a spirit of rebellion against author-
ity that may have been the source of the disorderly conduct that Paul
addresses in his two letters to them (see 1 Thess. 4:11, 12; 5:14;
2 Thess. 3:6, 7, 11).
Read
1 Corinthians 9:19–27. What fundamental missionary strategy
does Paul lay out in this passage? What potential danger lurks in
this method? How can the two principles of this passage be kept
in proper balance?
The gospel has the greatest impact when it impacts the needs,
hopes, and dreams of the audience. But while the Holy Spirit can
provide bridges for the gospel, this normally happens as a result of
much listening and prayerful experimentation on the part of those
witnessing. Experience has also taught us that people are most open
to the Adventist message in times of change. Among the changes that
open people to new ideas are economic turmoil, political strife, war,
weddings, divorce, dislocation (moving from one place to another),
health challenges, and death. The Thessalonians had experienced
their fair share of change and dislocation, and this helped the gospel
to take root.
But people who are baptized in times of dislocation also tend to
be unstable, at least at first. Most apostasies occur in the first few
months after conversion. The letters to Thessalonica bear witness to
considerable instability in the church in the months following Paul’s
original visit.
What can we do to help members who are still adjusting to their
new life in Christ? Seek out someone new, or even a young per-
son. What can you do to help this person to stay grounded and
stable in the Lord? You’ll be amazed to find out how much this
kind of ministry will help to strengthen yourself, as well.
_____________________________________________________
26
We d n e s d a y
July 18
Paul, the “Street Preacher”
The first-century Greco-Roman context experienced a proliferation
of popular philosophers who, in public forums, sought to influence
individuals and groups—similar to what street preachers might do
today.
These philosophers believed that people had an inner capacity to
change their lives (a form of conversion). Philosophers would use
public speech and private conversation in order, they hoped, to pro-
duce change in their students. They sought to create in their listeners
doubts regarding their current ideas and practices. By this means, the
listeners would become open to new ideas and change. The ultimate
goal was increased self-reliance and moral growth.
It was expected that such popular philosophers would earn the
right to speak by first gaining moral freedom in their own inner lives.
“Physician, heal thyself was a well-known concept in the ancient
world.
These philosophers were also aware of the need to vary the mes-
sage in order to meet various minds and of the importance of retaining
integrity in both the character of the teacher and the message that was
being taught.
Thus, there are numerous parallels between these popular teachers
and the work of Paul, who also traveled around and worked in the
public places (Acts 17:17; 19:9, 10).
There were, however, two significant differences between Paul’s
approach and that of these popular philosophers. First, Paul not only
worked in the public places but also sought to form a lasting com-
munity. This requires some separation from “the world,” along with
the formation of emotional bonds and a deep commitment to the
group. Second, Paul taught that conversion was not an inner decision
effected by wise speech; it was, instead, a supernatural work of God
from outside of a person (see Gal. 4:19, John 3:3–8, Phil. 1:6). Paul’s
teaching was more than just a philosophy; it was a proclamation of
the truth and a revelation of the powerful work of God in the salvation
of humanity.
The dark side of the popular philosophers was that they found an
easy way to make a living. Plenty were hucksters, nothing more.
Some would sexually exploit their listeners. Though honest teach-
ers were among them, a lot of cynicism regarding traveling speakers
existed in the ancient world.
Paul sought to avoid some of that cynicism by generally refusing
support from his listeners and, instead, doing hard manual labor to
support himself. This, along with his sufferings, demonstrated that he
truly believed what he preached and that he was not doing it for per-
sonal gain. In many ways, Paul’s life was the most powerful sermon
he could preach.
27
Th u r s d a y
July 19
Home Churches
Read
Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; and
Philemon 1, 2. What do all these texts have in common?
________________________________________________________
In the Roman world there were two main types of residences. There
was the domus, a large, single-family home built around a courtyard,
typical of the wealthy. Such a home could provide a meeting place
for 30–100 people. The other type of residence was the insula, with
shops and workplaces on the ground floor facing the street and apart-
ments (flats) on the floors above. This was the primary urban housing
of the working classes. One of these apartments or workplaces could
normally accommodate only smaller churches.
The domus, and many of the insula, would house an extended
family—including two or three generations, employees of the family
business, visitors, and even slaves. If the head of household could be
converted, it could have a great impact on everyone else living there.
The ideal location for an urban house church would be near the city
center. The shops and workplaces connected to the house would foster
contact with artisans, tradespeople, shoppers, and manual laborers
looking for work. This was the setting in which much of Paul’s mis-
sionary work may have been done.
In some parts of the world, people still worship in home churches,
often because that’s all they have. Or, in some cases, they are not allowed
to worship in public, and so a home church is their only option.
Read
Acts 18:1–3. How do these verses help us to understand how
Paul worked?
________________________________________________________
________________________________________________________
As a Roman citizen and, at one point, a member of the Jewish elite,
Paul must have been from the upper classes. If so, working with his
hands would have been a sacrifice for him; however, by way of such
labor, he identified with the working classes and reached out to them
(see 1 Cor. 9:19–23).
How well does your local church interact with the community?
Are you part of that community, in the sense of being involved,
or is your church locked in a “siege mentality” in which you
isolate yourself from the dangers of the world so much so that
you don’t influence it at all?
28
fr i d a y
July 20
Further Study:
“Providence had directed the movements of nations,
and the tide of human impulse and influence, until the world was ripe
for the coming of the Deliverer. . . .
“At this time the systems of heathenism were losing their hold upon
the people. Men were weary of pageant and fable. They longed for a
religion that could satisfy the heart.”—Ellen G. White, The Desire of
Ages, p. 32.
“Outside of the Jewish nation there were men who foretold the
appearance of a divine instructor. These men were seeking for truth,
and to them the Spirit of Inspiration was imparted. One after another,
like stars in the darkened heavens, such teachers had arisen. Their
words of prophecy had kindled hope in the hearts of thousands of the
Gentile world.”—Page 33.
“When Paul first visited Corinth, he found himself among a people
who were suspicious of the motives of strangers. The Greeks on the
seacoast were keen traders. So long had they trained themselves in
sharp business practices, that they had come to believe that gain was
godliness, and that to make money, whether by fair means or foul,
was commendable. Paul was acquainted with their characteristics,
and he would give them no occasion for saying that he preached the
gospel in order to enrich himself. . . . He would seek to remove all
occasion for misrepresentation, that the force of his message might
not be lost.”—Ellen G. White, Gospel Workers, pp. 234, 235.
Discussion Questions:
lWhat do you think Ellen White meant when she wrote (in today’s
Further Study) that the “Spirit of Inspiration was imparted to
Gentile teachers? To what degree is God at work in the world of
ideas outside the Christian context? Can a person be saved if he or
she has never heard the name of Jesus? If so, on what basis?
lIn what contexts would a private home or apartment be an effec-
tive location for a church in today’s world? Are designated church
buildings always the best locations in which to worship? Why, or
why not?
lHow can your church learn to better adapt its outreach to the
local community? That is, why must we always remember that
what might work in one area might not in another?
Summary:
The biblical accounts of Paul’s missionary activity are
set in the context of ancient Rome. In 1 and 2 Thessalonians, Paul was
guiding ancient urban Christians through challenging times. As we see
Paul wrestling with everyday issues, we can learn how to better apply
the principles and lessons that God placed in Scripture for us today.
1
2
3
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tor
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29
Etienne’s Second Chance
Etienne moved to Port-au-Prince, Haiti, after floods destroyed her fam-
ily’s village. She was 18 and had nothing but her hope for a better life. She
found a Seventh-day Adventist family with whom she could live. Etienne
wasn’t a Seventh-day Adventist and didn’t want to attend church with her
host family, but she went so they wouldn’t ask her to move.
Most Seventh-day Adventist churches in Haiti hold evangelistic meet-
ings in January. Etienne’s host family invited her to attend the meetings in
their church. Etienne went to please her hosts, but she paid little attention
to the speaker.
Then on January 12, 2010, the earth shook furiously. Etienne and her
host family staggered out of the house just moments before it collapsed.
She stared in disbelief at the rubble around her. Once again she was home-
less. Then she realized, God has saved me again. “Lord,” she prayed, “I
think it’s time to give my life to you.”
Etienne learned that the Morija Adventist Church hadn’t been destroyed,
and she made her way to the church. The members welcomed her onto the
church grounds and showed her a space where she could sleep outside with
other now-homeless people. She had no tent and no bed, so she flattened a
cardboard box to make a bed. Someone offered her some rice and greens,
but Etienne shook her head. She had no money to pay for them. “You don’t
have to pay,the woman told her. “Take it and eat.” Gratefully Etienne took
the plate, stunned to think that someone would give her food.
The next day someone announced that there would be preaching that
night. Etienne was surprised to see the same woman who had been preach-
ing at the church her host family had taken her to. “I knew that God was
giving me a second chance to accept His love and salvation in my life,”
Etienne said. “So, that night I surrendered my life to God.”
Etienne attended the baptismal class every
afternoon and accepted the truths she was
learning. A few weeks later she was baptized.
“Life is difficult,” she says quietly. “I don’t
know what my future holds, but I know that
God will take care of me. He’s already shown
me that.”
Haiti has more than 350,000 Seventh-day
Adventist believers. Our mission offerings and
a recent Thirteenth Sabbath Offering are help-
ing the faithful believers spread the gospel of
hope to the 9.7 million Haitians.
et i e n n e , 22, lives in a tent in Port-au-Prince, Haiti.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
30
L e s s o n
4
*July 21–27
Joyous and Thankful
(1 Thess. 1:1–10)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 1:1–10, 1 Corinthians
13, 1 Tim. 1:15, Gal. 5:19–23, Dan. 12:2.
Memory Text:
“We give thanks to God always for all of you,
constantly mentioning you in our prayers, remembering before
our God and Father your work of faith and labor of love and
steadfastness of hope in our Lord Jesus Christ” (1 Thessalonians
1:2, 3, ESV).
Key Thought:
Paul has many good things to say to the Thessalonians,
at least when he begins writing to them in the first letter. What he
praises them for is worthy of our attention.
P
aul opens his first letter to the Thessalonians by emphasizing
prayer and stressing how much he prays for them, which itself
reveals the deep love and concern he has for the church there.
In this passage Paul then rejoices that the Thessalonians, on the
whole, appear to be remaining faithful. Their lives offer abundant
evidence of the life-changing power of the Spirit, despite the many
challenges that they face.
Paul concludes his first chapter by remarking how the Thessalonians’
openness to Paul and his teaching have led them to become true
“Adventists.” They were believers who lived every day in anticipation
of the day that Jesus would come from heaven to deliver them from
“the wrath to come.”
In this lesson we get an intimate glimpse of how new converts dealt
with the challenges that come after evangelism has taken place.
*Study this week’s lesson to prepare for Sabbath, July 28.
31
Su n d a y
July 22
A Prayer of Thanks (1 Thess. 1:1–3)
In the opening words of 1 Thessalonians, we catch a glimpse of
the selflessness of Paul. While he was clearly the author of this letter
(1 Thess. 2:18, 3:5, 5:27), he gives recognition to his coworkers Silas
and Timothy.
Read
1 Thessalonians 1:1–3. For what things are Paul, Silas, and
Timothy giving thanks? What do these things mean in a practical
sense? That is, how would they be manifested in daily life? For
example, how is the “work of faith” expressed in how we live?
________________________________________________________
The opening of this letter is typical of ancient Greek letters, but
with an interesting twist. To the typical Greek opener (“grace”),
Paul adds the familiar Jewish greeting “peace” (shalom in Hebrew).
“Grace” and “peace”—these are apt depictions of what an experience
with Jesus is all about.
Who was Silvanus? The name reflects the Latin equivalent of the
Aramaic name “Silas.” Jews who lived outside Palestine usually
adopted Greek or Latin names to go along with their Jewish ones (this
is how “Saul” became “Paul”). Silas was a Jerusalem Christian like
Mark, who was one of Paul’s first traveling companions. By having
trusted leaders of the Jerusalem church with him on his missionary
journeys, Paul was doing his best to maintain unity in the church.
What
group of words in 1 Thessalonians 1:1–3 has become famous
because of the way it is used in 1 Corinthians 13? Which of these
words has the primary emphasis in 1 Corinthians, and why?
________________________________________________________
In his prayers, Paul concentrates on reality, not giddy spirituality.
Faith provokes serious work. Genuine love produces much labor. And
hope requires much patience. The stress in these words is on action,
not abstract ideas. The order of faith, love, and hope varies in the New
Testament, but the most important of the three is listed last in each
case (see 1 Cor. 13:13). The order of these words in verse 3 under-
lines the importance of last-day events in Paul’s mind throughout the
writing of these two letters to the Thessalonians.
Paul is also thankful before God because he remembers the way in
which the Thessalonians have responded to the gospel. He probably
hopes, too, that their positive emotional response to the praise Paul
offers them will incline them to be more open to the concerns that he
will soon express to them.
32
Mo n d a y
July 23
God Has Chosen You (1 Thess. 1:4)
Read
1 Thessalonians 1:4. What does it mean that God has chosen or
elected us? Does that mean we don’t really have a choice? On the
other hand, does it mean that someone who is not chosen by God
cannot have salvation even if he or she wants it?
________________________________________________________
________________________________________________________
________________________________________________________
Verse 4 continues the same extended sentence that Paul began in
verse 2 with “we give thanks.” One of the reasons Paul gives thanks
to God is that he knows God has “chosen” the Thessalonians.
Some Christians have taken this idea of being “chosen” to an
extreme. They want to move the believer away from any focus on
lifestyle or behavior. Instead, they teach that our salvation depends on
God’s choice rather than on our own. Such a teaching can also lead
to the idea that God’s grace is only for a few and that, once saved, a
person cannot choose to be lost.
How
do the following texts help us to understand that salvation is our
own choice? Josh. 24:15, 1 Tim. 2:4, Rev. 3:20.
________________________________________________________
________________________________________________________
Faith is impossible without God’s drawing power. Yet, in the end,
God allows human beings to make their own decisions regarding Him
and what He has done for us. And what He has done for us is to “choose”
us in Christ. We have all been “elected” to have salvation. That some
won’t be saved—won’t claim that salvation for themselves—reflects
their choice, not God’s. God’s choice is for all humanity to be saved.
As Paul says in 1 Timothy 2:4, God wants “all men to be saved, and to
come to the knowledge of the truth” (NKJV).
Think through what it means to know that you have been “cho-
sen” by God, that God wants you to have salvation, and that
to be lost is a deviation from God’s desire for all of us. What
encouragement can you draw from this wonderful truth?
_______________________________________________________
33
Tu e s d a y
July 24
Assurance in Christ (1 Thess. 1:5)
Read
1 Thessalonians 1:5. How do we gain the assurance that we are
right with God? What three pieces of evidence in the lives of the
Thessalonians indicated to Paul that they were right with God?
________________________________________________________
________________________________________________________
Verse 5 begins with “for” or “because.” In this verse Paul details the
grounds for his conviction that the Thessalonians were “chosen” by
God (1 Thess. 1:4). He is also underlining further reasons as to why
his prayers are so filled with thankfulness (1 Thess. 1:2). Paul rejoices
at the real-life evidence that the Thessalonians have responded to God
and that He approves of them.
Paul begins the verse with rejoicing at a visible and outward sign
of the Thessalonians’ position before the Lord. Their acceptance of
the gospel was not merely a mental assent to teachings or doctrine.
Their daily lives exhibited the presence and power of God. In every-
day church life, things were happening that could be explained only
as divine intervention. Prayers were answered and lives changed. The
reality of their faith was being manifested in their works.
How
does one know that the Holy Spirit is present and real in one’s
life and in the local church? See Gal. 5:19–23, 1 Cor. 12:1–11.
The “fruit” of the Spirit is powerful evidence that God is actively
working. Things such as love, joy, and peace can be faked only for so
long; in the day-to-day stress of relationships within the church, the
genuine is eventually sifted from the false. When the Holy Spirit is a
living presence, things that are not natural to sinful human beings start
to become natural in the life of the believer. Christians find themselves
doing acts of grace and kindness that would not have occurred to them
before. Paul saw plenty of evidence that the lives of the Thessalonians
had been changed by the supernatural working of the Spirit.
For Paul, the final evidence that God had chosen the Thessalonians
was their deep conviction and inner assurance that the gospel was true
and that God was real in their lives. Though such convictions don’t
prove true in every case, strong assurance that we are right with God
usually accompanies the genuine gospel.
How much assurance of salvation do you have? On what, in the
end, must that assurance be based?
______________________________________________________
34
We d n e s d a y
July 25
Doing What Paul Would Do (1 Thess.
1:6, 7)
Read
1 Thessalonians 1:6, 7. What is Paul’s message there? How
are we to understand this in light of the idea that Christ is our
ultimate example?
________________________________________________________
Most translations do not show this, but in verse 6 Paul continues the
same sentence that he began in verse 2 and carries it on through verse
10. The main topic of this lengthy sentence is Paul’s list of reasons for
the thanksgivings that he recites in his prayers. Verses 6 and 7 add two
items to that list of thanksgivings, building on the “because” (NIV) at
the beginning of verse 5. Paul gives thanks (vs. 2) because (vs. 5, NIV)
the Thessalonians have both imitated him and his colleagues and have
themselves become an example to imitate (vss. 6, 7).
We often caution people that it is dangerous to imitate anyone but
Christ. That’s true, because even the best of people will let us down
sometimes. But in reality we need role models. People need each
other at times for guidance, counsel, and help in working through spe-
cific issues and even hard times. Who hasn’t experienced the blessing
of good counsel and of a good example?
Also, whether we like it or not, once we become leaders in the church,
people will imitate us. How important, then, that “veteran” Christians
live what they preach and model the things that they say.
At the same time, Paul has placed a couple of safeguards here.
First of all, the imitation (vs. 6) follows the receiving (vs. 5). The
primary focus of the Thessalonians is on receiving the Word of God
and applying it directly to their lives through the Holy Spirit. God’s
Word can always be trusted. Second, Paul directs them to the Lord as
the primary model (vs. 6). What Jesus did, and would do, is a much
safer model than what even Paul would do. After all, Paul is under no
illusions about himself or his character (1 Tim. 1:15).
Having said this, however, Paul affirms the Thessalonians’ desire
to imitate him as a beloved teacher and mentor and also to become
models worthy of imitation themselves. In this particular case, what
is being modeled is joy in suffering. Suffering can make one bitter or
better. In the context of the gospel and the power of the Holy Spirit,
the Thessalonians discover supernatural joy in the midst of suffering,
just as Paul and Silas had earlier (Acts 16:22–25).
What kind of role model are you in the church? What ways in
which you conduct yourself in your life are good for others to
follow? What ways aren’t?
35
Th u r s d a y
July 26
Further Evidence of Faith (1 Thess.
1:8–10)
Read
1 Thessalonians 1:8–10. In what ways does this passage offer
additional evidence of the Thessalonians’ faith?
Paul continues the sentence that began in verse 2 by explaining how
he knows the Thessalonians have become a model, or type, for the
other believers in Macedonia (where Thessalonica was located) and
Achaia (where Corinth was located).
First, they were a model of evangelistic effort and success. From
them the word of God “rang out” (NIV) into both of these provinces
and beyond. Paul also considered them to have a model faith because
of their openness to him and the gospel. They were willing to be
taught. They were also willing to make radical changes in their lives,
such as giving up idols and other popular forms of worship.
Communication was relatively rapid in the ancient Roman world,
thanks to well-built Roman roads and widespread travel. So, the claim
that their faith was known “everywhere” may indicate that people in
places such as Rome and Antioch had already made reference to it in
their communications with Paul.
It is also true that people want to live up to the high expectations of
others. Praise contains an implied expectation. By praising their faith
in such an overwhelming fashion, Paul was encouraging them to grow
in that faith more and more.
It seems there was something uniquely remarkable about their con-
version. As pagan idolaters they had to overcome two major barriers.
First was the “crazy message” about some man who was dead and
came back to life again. Then there was the fact that it was a crazy,
Jewish message. Many Gentiles probably laughed when they heard
the Christian message. The Thessalonians didn’t. Instead, they com-
pletely rearranged their lives in light of the gospel.
“The Thessalonian believers were true missionaries. Their hearts
burned with zeal for their Saviour, who had delivered them from fear
of ‘the wrath to come.’ Through the grace of Christ a marvelous trans-
formation had taken place in their lives, and the word of the Lord,
as spoken through them, was accompanied with power. Hearts were
won by the truths presented, and souls were added to the number of
believers.”—Ellen G. White, The Acts of the Apostles, p. 256.
Read again 1 Thessalonians 1:10. What’s Paul talking about?
What is the “wrath to come”? What does the resurrection of
Jesus have to do with the point he is making? Why is this prom-
ise so crucial to all that we believe? See 1 Cor. 15:12–17; John
11:24, 25; Dan. 12:2.
36
fr i d a y
July 27
Further Study:
“The arrival of Silas and Timothy from Macedonia,
during Paul’s sojourn in Corinth, had greatly cheered the apostle.
They brought him ‘good tidings’ of the ‘faith and charity’ of those
who had accepted the truth during the first visit of the gospel messen-
gers to Thessalonica. Paul’s heart went out in tender sympathy toward
these believers, who, in the midst of trial and adversity, had remained
true to God. He longed to visit them in person, but as this was not then
possible, he wrote to them.
“In this letter to the church at Thessalonica the apostle expresses his
gratitude to God for the joyful news of their increase of faith. . . .
‘We give thanks to God always for you all, making mention of
you in our prayers; remembering without ceasing your work of faith,
and labor of love, and patience of hope in our Lord Jesus Christ, in
the sight of God and our Father.’
“Many of the believers in Thessalonica had ‘turned . . . from idols
to serve the living and true God.’ . . . The apostle declared that in
their faithfulness in following the Lord they were ‘ensamples to all
that believe in Macedonia and Achaia.’ ”—Ellen G. White, The Acts
of the Apostles, pp. 255, 256.
Discussion Questions:
lDwell more on the question of role models, other than Jesus.
What advantages and disadvantages come with them?
lPaul spends a great portion of this letter giving thanks to God
for the Thessalonians. What role can, or should, thanksgiving
play in our worship experience, both personally and corpo-
rately?
lIf people around you were looking for evidence of your
church’s faith, what would they find? How could, or should,
things be different?
lWhy is affirmation of others so important? At the same time,
why must we be careful as we do this?
lThink through again how important the doctrine of the
Second Coming is to our faith. What good reasons do we have
for trusting in something that’s so radical, that’s so unlike any-
thing that has ever happened before?
Summary:
Paul found much joy in offering thanks to God for the
abundant evidence of His work in the lives of the Thessalonian believ-
ers. In sharing the content of his prayers with them, Paul hoped to
motivate them to continue growing in the faith and in their outreach
efforts toward others.
1
2
3
1
2
3
4
5
S
tor
i n s i d e
37
Talking Hands
Six children of the Jacksonville Southpoint Seventh-day Adventist Church
in Florida wanted to share their faith with others. They attended a weekend,
training program for kids called “Go Fish!” and learned several, fun ways
to tell others about Jesus. They learned to tell stories, lead singing, and use
puppets. They returned home excited about what they had learned.
“So,” their pastor asked with a smile, “how are you going to tell others
about Jesus?”
The children loved learning to work with puppets, making them look as
if they’re alive as they talk, listen, and wonder. At the end of the training
session each child received a puppet of his or her own. “We want to use
puppets to tell about God,” one of the children said.
The children wrote their own scripts and made their costumes and props
with help from their parents. “One of our skits is about two boys who get
into a fight,” says Tenver, one of the puppet ministry kids. “The puppets’
friends stop the fight, and they talk about how peace is one part of the fruit
of the Spirit.”
“We also do skits about Bible characters,” says Isabel, another member of
the group. “One of our skits is about the ten lepers Jesus healed.”
It took a lot of practice to learn the lines and coordinate the puppets’
movements with the words so they looked realistic. But the children, who
are between 10 and 12 years old, were willing to work hard so others could
learn that God loves them and has a plan for their lives.
“It’s easier to tell others about Jesus when your friends are working with
you,” says Tenver. “At first I was a little scared because I had never done
something like this before. Now when I see the smiles on people’s faces
when we finish a program, I know it’s worth the work.”
Sharing Jesus with others is an important part of the team’s ministry.
“Recently we took our puppets to a program that helps teenagers who have
dropped out of school and gotten into trouble,” Abigail added. “We pre-
sented several skits for them and
prayed that we helped them get
their lives back on track.”
For the children in the pup-
pet ministry, learning how to
be God’s disciples has involved
learning to talk with their hands.
They are helping other boys
and girls learn that Jesus wants
to be their best friend forever.
The children in the puppet ministry
attend the Jacksonville (Florida)
Southpoint Seventh-day Adventist
Church.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
38
L e s s o n
5
*July 28–August 3
The Apostolic Example
(1 Thess. 2:1–12)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 2:1–12, Acts 16,
Deut. 10:16, Ps. 51:1–10, 2 Cor. 8:1–5, Luke 11:11–13.
Memory Text:
“But just as we have been approved by God to
be entrusted with the gospel, so we speak, not to please man, but
to please God who tests our hearts” (1 Thessalonians 2:4, ESV).
Key Thought:
By revealing what the true motive in ministry
must be, Paul can help us all to examine our hearts and lives in
light of the gospel.
This week’s lesson marks a major transition from the arguments of
the first letter to the Thessalonians. Paul moves from a focus on the
church (1 Thess. 1:2–10) to a focus on the apostles and their experi-
ence in Thessalonica (2:1–12). In the previous chapter Paul gives
thanks to God because the believers in Thessalonica modeled their
lives on Paul and, in turn, became models of faithfulness themselves.
Now, in 1 Thessalonians 2:1–12, Paul probes more deeply into the
kind of life that enables the apostles to function as role models.
While there are many possible motivations for teaching, preaching,
and service, Paul puts his finger on the one that matters most: ministry
that will be pleasing to God. Paul is less concerned with growing the
church in numbers than with its growing, through God’s grace, in the
right spiritual principles.
In this lesson we glimpse Paul’s innermost life. Paul bares his soul
in a way that challenges us to align our own spiritual hopes, dreams,
and motivations so that we will please God and have the right influ-
ence on others.
*Study this week’s lesson to prepare for Sabbath, August 4.
39
Su n d a y
Boldness in Suffering (1 Thess. 2:1, 2)
Read
1 Thessalonians 2:1, 2 in light of Acts 16. What connection
does Paul draw between his earlier ministry in Philippi and his
ministry in Thessalonica?
________________________________________________________
________________________________________________________
First Thessalonians 2:1 picks up on the themes of the first chapter.
The “you yourselves know” (NKJV) of this verse recalls the same
language in 1 Thessalonians 1:5. And Paul’s reference to “coming”
or gaining “entrance” with the church recalls 1 Thessalonians 1:9. So,
Paul is continuing the themes that he raised in the opening chapter of
the letter. In the end of the previous chapter, Paul is concerned with
what “everybody” knows about the Thessalonians. In this chapter he
discusses what the readers know about the apostles and their commit-
ment to the faith.
Paul recalls how he and Silas were shamefully treated in Philippi
on account of preaching the gospel. On the long road from Philippi
to Thessalonica, every step was a painful reminder of that treatment.
No doubt they bore outward signs of their pain, even upon arriving in
Thessalonica. It would have been easy at that point for the apostles to
take a less direct approach to evangelism in the new city. After all that
they had just been through, who would have blamed them?
But the Thessalonians proved eager and open for the truth. Reality
said, “Don’t ever preach the gospel again.” But in the midst of their
pain and suffering, God was saying to Paul and Silas: be bold. Be
strong. So, they “began to be bold” (1 Thess. 2:2, author’s translation)
in spite of the likelihood that persecution would arise again. There
was a strong and visible contrast between their human condition (and
all the frailties that come with it) and their empowerment by God.
In the end, the Lord used these outward circumstances to His glory.
The visible wounds of the preachers provided evidence of two things
to the Thessalonians. First, the gospel they preached truly came from
their personal conviction. They were not doing it for personal advan-
tage (see 1 Thess. 2:3–6). Second, it was clear to the hearers that
God was with Paul and Silas in a mighty way. The gospel that they
preached was not just an intellectual construct; it was accompanied by
the living presence of the Lord as revealed in the lives of the apostles
(see vs. 13).
What would you point to as evidence that God has changed
your life? How is this evidence visible to others? Or is it visible
at all?
July 29
40
Mo n d a y
July 30
The Character of the Apostles
(1 Thess. 2:3)
Read
1 Thessalonians 2:3. What key point is Paul making there about
motives?
It was widely known in the ancient world that there were three
keys of persuading people to change their ideas or practices: people
judge the power of an argument on the character of the speaker (in
Greek: ethos), the quality or logic of the argument itself (logos),
and the power of the speaker’s appeal to the listener’s emotions or
self-interest (pathos). In 1 Thessalonians 2:3–6 Paul focuses on the
character of the apostles as a key element of the preaching that led to
radical changes in the Thessalonians.
In these verses, Paul draws a contrast between himself and the pop-
ular philosophers, whose preaching was often motivated by personal
benefit (see lesson 3). Paul uses three words in verse 3 to describe
possible bad motivations for preaching or ministry.
The first word is error, or an intellectual mistake. That is to say, a
preacher may be excited about an idea that is simply wrong. He or she
may be perfectly sincere but self-deceived. He thinks he is doing good
for others but is motivated by false ideas.
The second word is uncleanness, or impurity. It refers to the fact
that people are attracted to individuals who are widely known for
their power, ideas, or performance. In addition, some public figures
can be motivated by the sexual opportunities that come with fame or
notoriety.
The third word is best translated as deception, or trickery. In this case
the speaker is aware that the ideas being presented are wrong but is
consciously trying to mislead people in order to benefit himself.
Paul and Silas were not motivated by any of these. If they had been,
their experience in Philippi would probably have made them quit
preaching. The boldness that they exhibited in Thessalonica was made
possible only by the power of God working through them. The power
that the gospel had in Thessalonica (see 1 Thess. 1:5) was in part due
to the character of the apostles, which shone through in their presenta-
tions. So, logical arguments and emotional appeals were not enough.
Their characters were in accordance with their claims. Such authentic-
ity had tremendous power in ancient times, just as it does today.
Think through your own motives for all that you do. How pure
are they? How free are they of error, deceit, and impurity? If
they are not what they should be, how can you change them for
the better? See also Deut. 10:16, Phil. 4:13, Ps. 51:1–10.
41
Tu e s d a y
July 31
Pleasing God (1 Thess. 2:4–6)
Read
1 Thessalonians 2:4–6. Describe the contrast between Paul’s
motivation for ministry and the worldly alternatives he mentions.
Why is it not always so easy to see the differences; that is, how
can people deceive themselves regarding the purity of their own
motives? Why is this so easy to do?
________________________________________________________
The word often translated as “approved” (1 Thess. 2:4) reflects the
idea of testing or examination. The apostles allowed God to test the
integrity of their lives and intentions. The purpose of that testing was
to make sure that the gospel they shared would not be distorted by a
contrast between what they preached and how they lived.
The popular philosophers of the day wrote about the importance of
self-examination. If you want to make a difference in the world, they
taught, you need to constantly examine your motives and intentions.
Paul took this idea one step further. He taught that in addition to self-
examination, he was examined by God. This meant that God verified
that what Paul preached was consistent with his inner life. Paul’s point
was that, in the ultimate sense, God is the only one worth pleasing.
Human beings need a sense of worth in order to function. We often
seek this worth by accumulating possessions, by achievements, or
through the positive opinions that others express about us. But all
these sources of self-worth are fragile and so temporary. Genuine and
lasting self-worth is found only through the gospel. When we fully
grasp that Christ died for us, we begin to experience a sense of worth
that nothing in this world can shake.
What
does 1 Thessalonians 2:5, 6 add to the three motivations listed
in verse 3?
________________________________________________________
The concept of flattery picks up on the theme of pleasing people, a
poor basis for evangelism. Paul is not motivated by what other people
think of him. He also rules out another worldly motivation for minis-
try: money. People who have been blessed by someone’s ministry are
usually eager to give money to that ministry or to buy its products.
This can tempt God’s workers to lose their focus on the only motiva-
tion that really matters, pleasing God.
What in your life pleases God, and why? What doesn’t, and
why not?
______________________________________________________
42
We d n e s d a y
August 1
Caring Deeply (1 Thess. 2:7, 8)
In
1 Thessalonians 2:4, Paul’s primary motivation for ministry is to
please God. What additional motivation does Paul bring up in the
verses that follow? See 1 Thess. 2:6–8.
In todays world, money, sex, and power are often considered
the primary motivations for human behavior, at least for those con-
sumed by self-interest. In 1 Thessalonians 2:3–6, Paul uses a num-
ber of different words to rule out similar motivations in relation
to his ministry. Greed, immorality, deception, and flattery have no
place in Christian life and ministry. The apostles were motivated
primarily by the desire to please God in all that they did.
In verse 6 Paul notes that the apostles could have been a burden
to the Thessalonians, or literally could have thrown their weight
around. As apostles and teachers they could have demanded
recognition of their status. They could have expected to receive
monetary favors and to be treated with special honor. But in
Thessalonica Paul declined anything that could have compromised
his motives or that could have put a stumbling block in the way of
the new converts.
While Paul’s primary motivation was to please God, in verses 7
and 8 he expresses an additional motivation—his great affection for
the Thessalonians themselves. Verse 8 uses the language of emo-
tional warmth. Preaching the gospel was much more than a duty for
Paul; he gave his heart, even his whole self, to the people.
How
did the churches of Macedonia, of which Thessalonica was a
part, respond to the tenderness of the apostles? See 2 Cor. 8:1–5.
What does this teach us about the importance of character in the
lives of those who witness to others?
In Monday’s lesson we mentioned the three ancient keys to per-
suasion: the character of the speaker (ethos), the logic of the argu-
ment (logos), and the appeal to emotion or self-interest (pathos). In
verses 4–6 Paul emphasizes the character of the apostles as being a
reason to follow them. In verses 7 and 8 we see an appeal to pathos,
the emotional bond that developed between the apostles and the
Thessalonians. The gospel is at its most powerful when it touches the
heart.
Think about the character of someone who influenced you in a
positive way spiritually. What was it in particular that touched
you? How can you learn to emulate the same traits?
43
Th u r s d a y
August 2
To Not Be a Burden (1 Thess. 2:912)
While
Paul was in Thessalonica, what other things did he do in addi-
tion to preaching the gospel, and why? See 1 Thess. 2:9, 10.
________________________________________________________
________________________________________________________
The idea that Paul was working “night and day” would be a huge
exaggeration if taken literally. The Greek, however, expresses a quali-
tative idea rather than the actual amount of time spent. In other words,
Paul was saying that he worked beyond the call of duty in order not
to burden them; Paul did not want anything to stand in the way of his
witness to them.
In addition, he was very careful to behave in such a way as not to
cause offense, either before God or before others (see 1 Thess. 2:10,
Luke 2:52). Paul and the apostles sought to be “blameless” in their
relationships so that the gospel would become the central focus of
attention.
What
analogy did Paul use in 1 Thessalonians 2:11, 12 to describe
his treatment of the Thessalonians? See also Luke 11:11–13. What
does that analogy teach?
________________________________________________________
________________________________________________________
The good father provides boundaries and encouragement, as well
as love. He adapts his nurturing and discipline to the unique character
and emotional condition of each child. Depending on the child and
the situation, the father may offer encouragement, a stern lecture, or
disciplinary punishment.
There is a certain tension in Paul’s missionary approach. On the
one hand, he always sought to adapt his approach to the unique char-
acter and situation of the people; on the other, he was very concerned
about authenticity, that the outward and inward be one and the same.
How can one be authentic and genuine and yet be “all things to all
people”?
The key is the love Paul had for his converts. He did all he could
to model authenticity for them; yet, he realized that there were things
that they were not ready to handle (see also John 16:12). So, he
worked with his hands and adapted his instruction, all in order to
avoid putting unnecessary barriers in the way of people’s acceptance
of the gospel. A powerful lesson in self-sacrifice for sure.
44
fr i d a y
Further Study:
No matter how high the profession, he whose heart
is not filled with love for God and his fellow men is not a true disciple
of Christ. . . . He might display great liberality; but should he, from
some other motive than genuine love, bestow all his goods to feed the
poor, the act would not commend him to the favor of God.”—Ellen
G. White, The Acts of the Apostles, pp. 318, 319.
“While Paul was careful to set before his converts the plain teaching
of Scripture regarding the proper support of the work of God, . . . at
various times during his ministry in the great centers of civilization,
he wrought at a handicraft for his own maintenance. . . .
“It is at Thessalonica that we first read of Paul’s working with his
hands in self-supporting labor while preaching the word [1 Thess. 2:6,
9; 2 Thess. 3:8, 9]. . . .
“But Paul did not regard as lost the time thus spent. . . . He gave
his fellow workers instruction in spiritual things, and he also set
an example of industry and thoroughness. He was a quick, skillful
worker, diligent in business, ‘fervent in spirit, serving the Lord’
(Rom. 12:11).”—Ellen G. White, Gospel Workers, pp. 234–236.
Discussion Questions:
lThink about a painful time that you have endured (physi-
cally, spiritually, emotionally, or some mixture of them all). In
practical terms, how does someone find joy or courage in the
midst of such suffering? Why is finding that joy and courage so
much easier said than done?
lThink about someone whose life clearly did not reflect his or
her claims to be a Christian. How did that person impact your
own walk with the Lord?
lWhat are the pitfalls in becoming emotionally attached to
people with whom you are sharing the gospel? How does one set
appropriate boundaries for the relationships that develop when-
ever you work closely with other people?
Summary:
In this passage Paul opened his heart to reveal the truest
motives for ministry. The ultimate motive is to please God, whether
or not those to whom we minister are pleased. Motivations of money,
sex, and power have no place in a heart determined to please God.
The next most important motive for ministry is heartfelt love for the
lost. Both of these motives are clearly expressed in 1 Thessalonians
2:1–12.
1
2
3
August 3
S
tor
i n s i d e
45
The Lost Boy
Du and Zho are a Global Mission pioneer couple who are planting a
church in a city in China. They sell products from door to door in order
to meet people and make friends for Christ. They focus on helping people
with special needs such as the sick, the elderly, and the needy. Then they
introduce their new friends to their Savior.
Most of the people living in the region worship idols, so Du and Zho
visit the temples to meet people as well. They search for people who look
lonely or sad and offer their sympathy and friendship. If the people are
willing, the couple prays for their special needs. Thus, they have made
many friends with whom they share God’s love and some literature intro-
ducing their friends to God.
One day as Du and Zho were walking along a road, they saw a teen-
age boy. He looked dirty and lost and troubled, so they stopped to talk to
him. Du and Zho realized that the boy had mental problems and couldn’t
tell them where he lived. It was winter and bitterly cold; the boy’s hands
appeared to have been damaged by frostbite.
Du and Zho asked the boy to come to their home. They gave him a bath,
provided him with clean clothes, and fed him a simple, warm meal. Again
they asked him where he lived. But the boy couldn’t tell them.
Du and Zho cared for the boy in their home while they contacted the
police and a local television station for help in finding his family. Two
weeks later the police called to tell them that they had located the boy’s
family some 200 miles away from where Du and Zho had found him.
The couple took the boy back to his parents, who were grateful to have
their lost son home again. When the family realized that Du and Zho were
Christians, they invited the couple to stay with them and tell them about
God. Du contacted the local elder at a nearby Seventh-day Adventist
church and asked him to visit the family.
Du and Zho returned home to continue their work. A few months later
they learned that the lost boy’s family had found Christ as their Lord and
had joined the Seventh-day Adventist Church.
Our mission offerings support the work of Global Mission around the
world.
du and zh o are two of 60 lay workers who help a single pastor oversee 46 churches and
4,000 members in China.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
46
L e s s o n
6
*August 4–10
Friends Forever
(1 Thess. 2:13–3:13)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 2:13–3:13; Rom.
9:1–5; 11:1–12, 24–32; Matt. 24:9–22; 10:42.
Memory Text:
“May he strengthen your hearts so that you will
be blameless and holy in the presence of our God and
Father when our Lord Jesus comes with all his holy ones”
(1 Thessalonians 3:13, NIV).
Key Thought:
Paul continues to praise the Thessalonians for the
good things he sees in them and to encourage them amid the per-
secution they are facing.
T
here is a deep, emotional bond between Paul and the Thessalonians.
Paul stresses that bond as he seeks to continue reinforcing in their
minds the love that he has for them. While certainly sincere, his
words will also help prepare them for the criticism that will soon follow.
Paul begins and ends this section with a prayer. In a sense the entire
passage is written with prayer in mind. The underlying theme of this
focus on prayer is Paul’s desire for the Thessalonians to be “blameless
and holy” (1 Thess. 3:13; see also 1 Thess. 2:19, 20) at the second com-
ing of Jesus.
The friendship Paul has with them is deeper than earthly friendships; it
is a friendship that goes beyond the boundaries of time and history on this
earth. Paul is looking forward to spending eternity with the Thessalonian
believers. This desire, in part, is what drives his intense concern through-
out the letter about their beliefs and behavior. Paul loves these people and
wants them to be ready for the return of Christ.
*Study this week’s lesson to prepare for Sabbath, August 11.
47
Su n d a y
August 5
The Judean Example (1 Thess. 2:13–16)
On the surface, 1 Thessalonians 2:13–16 reads like a digression
from the previous themes of pleasing God and caring for the new
believers (1 Thess. 2:1–12). But verse 13 continues the theme of how
the Thessalonians responded to the apostles and the gospel that they
brought to Thessalonica.
With verse 14, Paul returns to the theme of imitation. The perse-
cution in Thessalonica echoed the earlier persecution of Christians
in Judea. Some Jews persecuted Jewish Christians in Judea, while
Gentile and Jewish neighbors together persecuted the largely Gentile
Christian population of Thessalonica. Here Paul shows that the per-
secution of Christians is tied to a larger pattern. Those who follow
Christ are going to face opposition, even persecution.
Read
1 Thessalonians 2:14–16. What message should this passage
have for us today? What does it definitely not teach?
________________________________________________________
Here Paul reveals his feelings about a specific group of Jews who
dogged his evangelistic trail from place to place, sowing discord and
opposition to the apostles. Passages in the Bible like this (see also
Matt. 23:29–38) have been grossly perverted and twisted in order
to “justify” persecution of Jewish people. But that kind of universal
application goes way beyond Paul’s intention here. Paul is speak-
ing specifically about the Judean authorities (the word translated as
“Jews” in 1 Thessalonians 2:14 also can be translated as “Judeans”)
who collaborated with the Romans in the death of Jesus and who
made it their business to obstruct the preaching of the gospel wher-
ever and whenever they could. In fact, Paul seems to be echoing what
Jesus already said about those who were trying to kill Him (Matt.
23:29–36).
We must keep in mind that Paul himself was a Jew. He was not vili-
fying an entire class of people. Jesus was Jewish. The first disciples
were Jewish. Jews alone formed the early core of the church. As far
as Paul was concerned, every Jew he met, such as Silas, Barnabas,
and Timothy, was potentially a friend for eternity (see Rom. 9:1–5;
11:1–12, 24–32).
Every person on earth is a soul “for whom Christ died” (Rom.
14:15, 1 Cor. 8:11). Prejudice against whole classes of people is not
appropriate among those who live at the foot of the Cross.
It’s easy to point fingers at the church for failure in regard to
how it has treated whole classes of people. What about our-
selves? How much ethnic prejudice lingers in our own hearts?
48
Mo n d a y
August 6
Pauls Hope and Joy (1 Thess. 2:17–20)
In the fourteen verses that run from 1 Thessalonians 2:17 through
3:10, Paul offers a chronological account of his separation from
the Thessalonian believers. The theme of friendship runs through-
out the passage. These Thessalonians are not just Paul’s parishio-
ners; they are truly friends. The entire passage pulses with deep
emotion.
Paul wants all of his later advice to, and criticism of, the church (in
1 Thessalonians 4 and 5) to be read in light of his love and concern
for its members. And because of this love, he has earned the right to
counsel the church there. The giving of advice is best received when
it is grounded in love.
Read
1 Thessalonians 2:17–20. What is Paul saying here that’s so
relevant to us today?
________________________________________________________
________________________________________________________
The main verb of verse 17 (usually translated as “being taken” or
“torn away”) is rooted in the concept of being orphaned. When Paul is
forced to leave Thessalonica suddenly, he feels the loss of relationship
as deeply as if his parents had just died. He wants very much to visit
the Thessalonians because he misses them dearly. They are absent
in person but not in heart. He blames this delay on Satan, his words
here being another text in the Bible that shows the reality of the great
controversy.
Paul’s longing for the Thessalonian believers, however, is rooted
in more than just everyday relationship; it has an end-time focus.
Paul looks forward to “showing them off” to Jesus after the Second
Coming. They are the validation of his ministry for Christ, his escha-
tological joy and boast! Paul wants there to be evidence at the end that
his life has made a difference in the lives of others.
What this passage should show us, too, is that we need to keep
our priorities straight. Our existence here is but a “vapor” (James
4:14, NKJV); yet, it is vapor with eternal consequences. Paul’s focus,
Paul’s priority, is on what is eternal, on what has lasting value and
importance. After all, if you really think about the ultimate fate of this
world, what else really matters other than the salvation of the lost?
How should all that we do in this life impact, to one degree
or another, the salvation of the lost? However nice it is to
talk about this ideal, how do we live in accordance with this
objective?
49
Tu e s d a y
August 7
Timothys Substitute Visit (1 Thess.
3:1–5)
Read
1 Thessalonians 3:1–5 and Matthew 24:9–22. In what larger
context does Paul see the sufferings of the Thessalonians and
himself?
________________________________________________________
________________________________________________________
________________________________________________________
Paul is so distressed about his absence from the Thessalonians
that he decides to forgo the companionship of Timothy in Athens
in order to get firsthand news of the Thessalonians’ situation. His
intense longing for them leads him to prefer being without Timothy
rather than being without news of how they are faring.
Because Timothy’s mission is to be a substitute, or stand-in,
for Paul, Paul does his best to boost Timothy’s authority with the
church. Timothy is Paul’s “brother,” a “minister of God,” and a
“coworker in the gospel.” Some Greek manuscripts go so far as to
call Timothy a coworker of God.” This would be extremely high
praise. Paul knows that the mission will be a difficult one, and he
does his best to open the way so that Timothy will be received as if
Paul himself had come.
Verses 3 and 4 give us an idea of what Paul would have said to
the Thessalonians had he been able to visit them. The specific word
chosen to describe their sufferings is typical of end-time passages,
such as in Matthew 24:9–22. Affliction should not come as a sur-
prise. We all have been warned about it.
Christian suffering calls to mind the events of the end, during
which time all true followers of Christ will face persecution (see
Rev. 13:14–17). When suffering actually comes, we should see it as
a fulfillment of prophecy and an encouragement rather than a dis-
couragement. The purpose of prophecy is not to satisfy our curiosity
about the future but to provide solid assurance amid the challenges
we face every day.
In verse 5, Paul reveals that he has an additional motive for send-
ing Timothy. He is worried that the difficult things the Thessalonians
have experienced might have resulted in their loss of faith. He is
worried that his mission to Thessalonica might somehow have been
in vain or empty of results.
What are things we can do, day by day, to prepare ourselves
spiritually for the inevitable trials that life brings us?
50
We d n e s d a y
August 8
The Result of Timothy’s Visit
(1 Thess. 3:6–10)
Read
1 Thessalonians 3:6–8. Timothy was sent to encourage the
Thessalonians. What aspects of Timothy’s report brought joy
and encouragement to Paul? That is, what did Timothy see in the
Thessalonians that Paul thought was so good?
________________________________________________________
________________________________________________________
________________________________________________________
The “but now” of verse 6 is very emphatic. Paul did not waste any
time before sitting down to write to the Thessalonians. The instant he
got the news from Timothy, he immediately wrote 1 Thessalonians.
What
do we learn about Paul’s prayer life from 1 Thessalonians 3:
9, 10? What can we take from that for ourselves?
________________________________________________________
________________________________________________________
________________________________________________________
The absence of words such as always and constantly (see 1 Thess.
1:2) suggests there was something new in Paul’s joy and thanksgiv-
ing here beyond the constant joy and thanksgiving that he always felt
when he prayed for the Thessalonians. The joy and thanksgiving in
1 Thessalonians 3:9, 10 is in immediate reaction to Timothy’s news.
What was lacking in the Thessalonians’ faith (1 Thess. 3:10)? The
immediate text doesn’t say. As we can see later, Paul’s concern for
their faith was more practical than theological. Chapters 4 and 5 indi-
cate that they needed to bring their practice in line with their belief.
Though they had love and faith and were “standing firm in the Lord,”
it becomes apparent later in the letter that they still had some impor-
tant growing to do.
Why is prayer so important in our own walk with the Lord?
How much time do you spend in prayer? What does your
answer tell you about how important you deem it? In what
ways can you strengthen your prayer life?
51
Th u r s d a y
August 9
Paul’s Renewed Prayers (1 Thess.
3:11–13)
The second coming of Jesus is a powerful incentive for spiritual
growth. Every act of abuse or oppression will be brought to justice.
Every act of love or kindness will be recognized and rewarded (see,
for example, Matt. 10:42). That means that every act in this life, no
matter how small, has meaning in the ultimate scheme of things.
But equally important for Paul, and the emphasis in this week’s
lesson, is that the Second Coming will be a glorious reunion of fam-
ily and friends, whose relationships will last forever because of what
Jesus has done. Christian relationships do not have an expiration date.
They are designed to last forever.
Read
1 Thessalonians 3:11–13. What are the things that Paul
includes in his prayers for the Thessalonians after the arrival of
Timothy?
________________________________________________________
________________________________________________________
First Thessalonians 3:11–13 sounds almost like the benediction
at the end of a worship service. Paul, of course, wishes to return to
Thessalonica and make up the deficits in the church’s faith (1 Thess.
3:10). But even if he is not able to return, he can still plead with God
to motivate and grow the Thessalonians into an abundance of love,
not only for each other but also for their neighbors and everyone they
meet. This love will be an important component of their characters
when Jesus returns.
Somewhat puzzling is Paul’s comment in verse 13 that Jesus will
come “with all his saints.” The words saints and holy ones are normally
applied to human beings in the New Testament. On the other hand,
Second Coming texts in the New Testament normally describe Jesus
as accompanied by angels rather than human beings (Matt. 24:30, 31;
Mark 8:38; 13:27). So, who are the “saints” in this verse?
The solution to this problem is to recognize that in verse 13 Paul
adopted the language of Zechariah 14:5 and applied it to the second
coming of Jesus. The “holy ones in the Old Testament are best
understood as angels (see also Deut. 33:2 and Dan. 7:10). The New
Testament, on the other hand, gives the word saints new mean-
ing: they are human beings whose righteousness is from Jesus. In
1 Thessalonians 3:13, however, Paul reverts to the Old Testament
definition of the word saints as angelic beings who stand in the
presence of God. As such, they will accompany the God-man Jesus
when He returns to earth.
52
fr i d a y
August 10
Further Study:
“The arrival of Silas and Timothy from Macedonia,
during Paul’s sojourn in Corinth, had greatly cheered the apostle.
They brought him ‘good tidings’ of the ‘faith and charity’ of those
who had accepted the truth during the first visit of the gospel messen-
gers to Thessalonica. Paul’s heart went out in tender sympathy toward
these believers, who, in the midst of trial and adversity, had remained
true to God.”—Ellen G. White, The Acts of the Apostles, p. 255.
“True, heaven-born love is not selfish and changeable. It is not
dependent on human praise. The heart of him who receives the grace
of God overflows with love for God and for those for whom Christ
died. Self is not struggling for recognition. He does not love others
because they love and please him, because they appreciate his merits,
but because they are Christ’s purchased possession. If his motives,
words, or actions are misunderstood or misrepresented, he takes no
offense, but pursues the even tenor of his way. He is kind and thought-
ful, humble in his opinion of himself, yet full of hope, always trusting
in the mercy and love of God.”—Ellen G. White, Christ’s Object
Lessons, pp. 101, 102.
Discussion Questions:
lIn Christ’s Object Lessons and in many other places, Ellen
White uses the phrase “souls for whom Christ died.” How widely
should that phrase be applied? To every human being on earth?
Or only to fellow believers in Christ? If Christ truly died for all,
then why are not all saved?
lHow important is previous relationship when it comes to
giving advice or criticism to a fellow believer? What can we
learn about this from Paul’s example in this week’s passage?
What can we learn from this that can help us in our ministry to
others?
lPaul’s love and concern for the believers in Thessalonica is
very apparent. This love mirrors the love that Jesus revealed
when He was here in the flesh. Love is such a powerful component
in the softening of hearts and the opening up of people to the grace
of God. How can we learn to love others more than we already do?
How can we better learn to reveal that love, as well?
Summary:
In 1 Thessalonians 2:13–3:13 Paul describes the events
and emotions of the period between the time he was forced to leave
Thessalonica and when Timothy arrives in Corinth with news about
the church. The central emphasis of the chapter is Paul’s deep bond
with the Thessalonian believers.
1
2
3
S
tor
i n s i d e
53
Finding the Way Home: Part 1
Verusca’s brothers had become Seventh-day Adventists and often talked
about their new faith. Verusca knew that what her brothers told her was
probably true, but she wanted no part of a church that didn’t allow danc-
ing or drinking or other things that she enjoyed. But her brothers wouldn’t
take a hint; they kept talking to her about their faith.
Marques, one of her brothers’ friends, often visited the family’s home.
He talked about God, too, and invited Verusca to study the Bible with
him. Verusca wasn’t interested in studying the Bible, but Marques kept
asking. Eventually Verusca agreed to study the Bible with him. She
noticed that Marques was passionate about God. Verusca discovered that
she enjoyed hearing about God.
After several months of studying together, Marques asked Verusca to
attend evangelistic meetings with him. Verusca declined. Marques invited
her again and again, and still she refused. But finally she decided to go.
Verusca attended several of the meetings, but she resisted the calls to
surrender her life to God. Then Verusca realized that she couldn’t run from
God. She thought of how angry her mother had been when her brothers had
become Seventh-day Adventists. What would happen when Mother learned
that she, too, was thinking of becoming a Seventh-day Adventist?
Early on Sabbath morning Verusca awoke and dressed, hoping to slip
out of the house before her mother saw her and asked questions. But her
mother saw her.
“Where are you going?” she asked.
“I’m going to church,” Verusca said, unwilling to lie.
“Which church?” her mother asked.
“The Seventh-day Adventist church,” Verusca answered.
“If you go, don’t come back!” her mother said angrily. Verusca’s courage
failed, and she changed clothes and sat outside and cried. Her brother saw
her and said softly, “Mom can’t save you; only God can.” Then he left.
Verusca’s mind was in turmoil. She recalled Bible texts Marques had
read to her about leaving family to follow God. Her brother’s words, only
God can save you, ran through her mind.
Verusca ran to her room and dressed for church. As she walked out the
door, her mother said, “Take your things, and don’t come back.”
“Now what?” Verusca asked herself. She had no money and no place to
go if her mother turned her away. Her father wasn’t interested in religion
and didn’t care what she did.
(Continued next week)
Ve r u s C A d e PA i V A lives in Lubongo, Angola.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
ISBN 10: 0-8163-2605-3 •
US$5.99
©2011 Pacific Press
®
Publishing Association
Please contact your ABC for pricing in Canada.
15590490
Finally! A Bible study
guide prepared just for
new believers. The General
Conference is preparing four
New Members’ Bible Study
Guides—one for each
quarter—to help new
members connect with
church members and with
God, understand and follow
God’s Word, minister to
others, and equip them for
discipleship during their first
year of church membership.
R
i ch in tradition and
stories, the Himba
people of northern
Namibia live much as their
ancestors did. But the
Bible is foreign to them,
and they find it difficult to
understand God’s message
of love and salvation.
Now God is speaking
to the Himba in stories
they can relate to,
stories told by Himba
speakers and recorded
on solar-powered MP3
players that are shared
by several families.
These stories are
making God real to the
Himba. Im glad that
part of my Thirteenth
Sabbath Offering will
help bring God’s love to
the Himba people. For
me, it’s personal.
How shall they hear?
ABSG Ad B7W.indd 1 9/26/11 4:55 PM
56
L e s s o n
7
*August 11–17
Living Holy Lives
(1 Thess. 4:1–12)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 4:1–12; Matt. 25:34–46;
Gen. 39:9; John 13:34, 35.
Memory Text
: “For God did not call us to be impure, but to live
a holy life” (1 Thessalonians 4:7, NIV).
Key Thought:
Though human sexuality is a gift from God, as
with all gifts, it can be abused.
T
he three opening chapters of 1 Thessalonians focus primarily
on the past. In chapters 4 and 5, however, Paul turns to the
future. There were things that were lacking in the faith of the
Thessalonian believers (1 Thess. 3:10), and he wants to help them
remedy these deficits. The letter begins the process, but more can be
done only after Paul and the Thessalonians can get together again.
Beginning with 1 Thessalonians 4:1, Paul builds on the friendship
he had affirmed in the first three chapters and offers practical advice
for the Thessalonians’ everyday life.
The main area of concern (but not the only one) in the verses for this
week deals with sexual misconduct. Though we’re not told what spe-
cifically prompted his admonition, Paul speaks very clearly about the
need to avoid sexual immorality. He’s very strong in his language here,
saying that those who reject his instruction are, in fact, not rejecting
him but the Lord. All one has to do, though, is look at the suffering that
sexual misconduct has caused in so many lives to understand why the
Lord would speak so strongly through Paul on this topic.
*Study this week’s lesson to prepare for Sabbath, August 18.
57
Su n d a y
August 12
Abounding More and More (1 Thess.
4:1, 2)
Read
1 Thessalonians 3:11–13 and 4:1–18. How does the content of
chapter 4 expand on various parts of the prayer in 1 Thessalonians
3:11–13? What is the relationship between Paul’s prayer and his
inspired words to the Thessalonians?
________________________________________________________
Paul’s prayer in 1 Thessalonians 3:11–13 contains a number of
key words that anticipate the content of 1 Thessalonians 4:1–18. The
prayer is about “abounding” in “holiness” and mutual “love” in light
of the second coming of Jesus. All these themes point to specific pas-
sages in chapter 4.
In our text for today (1 Thess. 4:1, 2) Paul picks up on the language
of “abounding” in 1 Thessalonians 3:12, although the connection
is masked by most modern translations. Modern translations have
the commendable goal of making things more understandable in
today’s language, but they may inadvertently hide connections that
are explicit in the original. In the King James Version, the parallel
between 1 Thessalonians 3:12 and 1 Thessalonians 4:1 is explicit;
Paul invites the Thessalonians in both places to “abound more and
more” in their love for each other and for everyone.
Paul began the work of building their Christian framework while
he was with them, but now he is impressed by the Holy Spirit to fill
in the gaps (1 Thess. 3:10) and clarify their understanding. The result
would be “more and more” of what they were already attempting to
do, which is to live worthy of their calling.
Paul begins chapter 4 with, “Finally, then” (NKJV). In chapters 4
and 5 he is building on the previous chapters, in which his friendship
with the Thessalonians is the basis for the practical counsel he will
now give. They had made a good start. Now he wants them to con-
tinue growing in the truths that they had learned from him.
Two mentions of Jesus in this passage (1 Thess. 4:1, 15) are particu-
larly interesting. They indicate that Paul was passing on the teaching
of Jesus’ own words (which were later preserved in the four Gospels).
Paul was offering more than just good advice. Jesus Himself com-
manded the behaviors that Paul was encouraging. Paul, as Christ’s
servant, was sharing the truths He had learned from Christ.
Read again 1 Thessalonians 4:1. What does it mean to walk in
a way that will “please God”? Does the Creator of the universe
really care about how we behave? How can our actions actually
“please God”? What are the implications of your answer?
58
Mo n d a y
August 13
God’s Will: Holiness (1 Thess. 4:3)
First Thessalonians 4:3–8 forms a complete unit of thought. The
will of God for each Thessalonian believer is “holiness” or “sanctifi-
cation” (1 Thess. 4:3, 4, 7, ESV). What Paul means by holiness here
is explained by the two following clauses. Each believer is expected
to “avoid sexual immorality” and to “control his own body” (1 Thess.
4:3, 4, NIV). Paul concludes the unit of thought with three motivations
to holy living (1 Thess. 4:6–8): (1) God is an avenger in these mat-
ters, (2) He has called us to holiness, and (3) He gives us the Spirit to
help us. In today’s lesson and the next two, we will be looking at this
passage in more detail.
Read
1 Thessalonians 4:3 and 7. How are the two verses linked?
What is the basic message of both, and how is that message rele-
vant for us today?
Verse 3 builds on verse 1, where Paul reminded the Thessalonians
of how they were to “walk” (NKJV)—“live” in many translations—a
Hebrew concept used to describe daily moral and ethical behavior. In
verse 3 he uses another Hebrew concept to describe spiritual life and
growth, “holiness” or “sanctification.”
A typical definition of holiness is “set apart for sacred use.” But
Paul gives the term more specific meaning in this letter. Holiness
is the condition the Thessalonians will be in at the return of Jesus
(1 Thess. 3:13). But in chapter 4 Paul chooses a form of the concept
that emphasizes process rather than outcome. It is a noun of action:
“sanctifying” more than “sanctification.” It is the will of God that we
be engaged in this process (1 Thess. 4:3).
Paul clearly does not endorse a law-free gospel. There are behav-
ioral requirements for those who are in Christ. In verse 7, the opposite
of “holiness” is “uncleanness” (NKJV) or “impurity” (ESV). As Paul
goes on to explain in verse 3, “you should avoid sexual immorality”
(1 Thess. 4:3, NIV). The word for “sexual immorality” is porneia in
the Greek, which would today cover everything from pornography to
prostitution, to any sexual activity outside of marriage.
While salvation is by God’s grace through faith, the Christian life
is to be a growing life, constantly striving for the perfection that has
been promised us in Christ.
The gift of sexuality is powerful evidence of God’s love for us.
Yet, this gift has been so abused that, for many, it has become a
curse, a cause of great suffering and sorrow. What choices can
we make that will help to protect us from the potential damage
that abuse of this gift can bring?
59
Tu e s d a y
August 14
Not Like the Gentiles (1 Thess. 4:4, 5)
Read
1 Thessalonians 4:4, 5. What message do you find in these
verses? What do they say to you, personally?
________________________________________________________
________________________________________________________
________________________________________________________
Although the moral philosophers discussed in lesson 3 attacked
many forms of sexual excess, Gentile society as a whole had little
or no sexual restraint in Paul’s day. According to the well-known
pagan orator Cicero, “If there is anyone who thinks that youth should
be forbidden affairs even with courtesans, he is doubtless eminently
austere . . . but his view is contrary not only to the licence of this age
but also to the customs and concessions of our ancestors. For when
was this not a common practice? When was it blamed? When was
it forbidden?”—Quoted in Abraham Malherbe, The Letters to the
Thessalonians, The Anchor Bible, vol. 32B (New York: Doubleday,
2000), pp. 235, 236.
In today’s world many find sexual restraint of any kind distaste-
ful. They feel that passages such as 1 Thessalonians 4:4, 5 were
relevant mainly in some other time and place. But the ancient world
was no more sexually restrained than our world is today. Paul’s
message would have been no more acceptable in the wider society
then than it is now.
Paul’s solution to the problem of sexual excess is that every man
should “possess his vessel” (1 Thess. 4:4). The word translated as
“possess” normally means “acquire” in the Greek. The meaning of
“acquire his vessel” is unclear. If by “vessel” Paul means woman
(it was a common ancient expression for woman; see 1 Pet. 3:7 ), he
is saying that every man should seek honorable marriage in order to
avoid sexual promiscuity.
But most modern translations understand that the word vessel
refers to the man’s own body. In that case the phrase “possess his
vessel” should be interpreted as “control his own body” (NIV).
In either case, Paul clearly confronts the moral laxness of his own
age. Christians are not to behave as the Gentiles” do. The norm of
the wider society is not to be the norm for us. Sex is holy, set apart
for marriage between a man and a woman. As Paul goes on to point
out in 1 Thessalonians 4:6, sex can never be a casual matter. When
indulged in outside of the norms established by God, it is inevitably
destructive. Who hasn’t seen in the lives of others, or in their own
lives, just how destructive this gift can be when abused?
60
We d n e s d a y
August 15
According to Gods Design (1 Thess.
4:6–8)
Read
1 Thessalonians 4:6–8. What is Paul saying about sexual immo-
rality?
________________________________________________________
________________________________________________________
________________________________________________________
A man who had been sexually active outside of marriage said to a
pastor: “As a young man, I learned to see sex and love as one and the
same thing. When I got married, however, I discovered that premarital
sex destroys not only your body (I got a venereal disease) but also
your mind. Although we are now Christians, my wife and I have had
to struggle with the mental and emotional behaviors I brought into our
marriage from the past.”
The Bible’s restrictions are not there because God wants to prevent
us from enjoying ourselves. Rather, the restrictions protect us from
the physical and emotional damage that occurs as a result of sexual
immorality. We restrain ourselves sexually because we care about the
impact of our lives on others. Every person is a soul for whom Christ
died; he or she is not to be sexually exploited, in any way. To do so is
to sin not only against that person but to sin against God, as well (see
Gen. 39:9). Sex is not only about how we treat others but how we treat
Christ in the person of others (see also Matt. 25:34–46).
Sex, ultimately, bears upon our relationship with God. It is the
Gentiles who do not know God who live lives of passionate lust
(1 Thess. 4:5). It is ignorance of God that produces immoral behavior.
Those who ignore the Bible’s teachings on this subject reject not only
those teachings, but they also reject the call of God and even God
Himself (1 Thess. 4:8).
On the other hand, when we follow God’s design, sex becomes
a beautiful illustration of the self-sacrificing love that God poured
out on us in Christ (see also John 13:34, 35). It is a gift of God and,
enjoyed according to God’s will for us, it can powerfully reveal the
kind of love that God has for humanity and the kind of closeness that
He wants with His people.
We are told in 1 Thessalonians 4:7 to live a “holy life.” What
is your understanding of what this means? Is this text talking
about more than just sexual conduct? If so, what else might it
include?
61
Th u r s d a y
August 16
Mind Your Own Business (1 Thess.
4:9–12)
Read
1 Thessalonians 4:9–12 and 3:11–13. What aspects of the ear-
lier passage does Paul reaffirm in today’s text?
The Greeks had a number of words for “love,” two of which are
found in the New Testament. Eros (not found in the New Testament)
is the Greek word from which we get the word erotic. It refers to the
sexual side of love. Agape, though, is the form most used in the New
Testament, as it refers to the self-sacrificing side of love. It is often used
in relation to Christ’s love for us as manifested at the Cross.
Another Greek word for love, philos, is highlighted in our passage
for today. Paul reminds the Thessalonians of what they already know
about “brotherly love.” The Greek word behind brotherly love is the
word from which the city of Philadelphia gets its name. In the Gentile
world philadelphias referred to love for blood relations. But the church
extended this meaning to include love for fellow believers, the Christian
family of choice. This kind of familial love is taught by God and is a
miracle of God’s grace whenever it happens.
Read
1 Thessalonians 4:11, 12. In your own words, describe Paul’s
admonition to the Thessalonians regarding business and employ-
ment in the urban context.
________________________________________________________
The Thessalonian church seemed to have a number of lazy and disrup-
tive individuals. Enthusiasm for the second coming of Jesus may have led
some members to quit their jobs and become dependent on Gentile neigh-
bors. But being ready at all times to witness does not mean being disrup-
tive, nosy, or lazy on the job or in the neighborhood. For some outsiders,
the closest they will ever come to the church is the impression they take
away from the behavior of known Christians in their everyday lives.
Paul’s solution to the Thessalonian problem was to encourage them to
be ambitious (“aspire”), not for power or influence but to live a “quiet
life” (4:11) that would involve minding one’s own business and work-
ing with one’s hands. In the ancient world, manual labor was the pri-
mary means of self-support. In today’s world Paul would probably say,
“Support yourself and your family and save a little extra to help those in
legitimate need.”
How could we apply Paul’s words in these verses to our own
lives, our own immediate context?
62
fr i d a y
August 17
Further Study:
“Love is a pure and holy principle, but lustful
passion will not admit of restraint and will not be dictated to or con-
trolled by reason. It is blind to consequences; it will not reason from
cause to effect.”—Ellen G. White, Mind, Character, and Personality,
vol. 1, p. 222.
“[Love] is pure and holy. But the passion of the natural heart is
another thing altogether. While pure love will take God into all its
plans, and will be in perfect harmony with the Spirit of God, passion
will be headstrong, rash, unreasonable, defiant of all restraint, and
will make the object of its choice an idol. In all the deportment of one
who possesses true love, the grace of God will be shown.”—Ellen
G. White, The Advent Review and Sabbath Herald, September 25,
1888.
“Those who would not fall a prey to Satan’s devices, must guard
well the avenues of the soul; they must avoid reading, seeing, or hear-
ing that which will suggest impure thoughts. The mind must not be
left to dwell at random upon every subject that the enemy of souls
may suggest. The heart must be faithfully sentineled, or evils with-
out will awaken evils within, and the soul will wander in darkness.”
—Ellen G. White, The Acts of the Apostles, p. 518.
Discussion Questions:
lIn The Acts of the Apostles, p. 518 (see today’s Further Study),
Ellen White talks about guarding “the avenues of the soul.”
What are some practical ways that believers can do this? What
implications does this principle have for our choices in entertain-
ment and education?
lIn 1 Thessalonians Paul frequently uses the phrase “more and
more” to describe growth in character and Christian behavior.
What can churches do to encourage this kind of “more and
more”?
lIf a young person asked you to give at least two practical rea-
sons why he or she should “wait until marriage” before sex, what
would you say, and why?
Summary:
In the first 12 verses of chapter 4, Paul tackles a couple of
the most difficult problems found in most churches, particularly urban
churches. Sexuality is a very private matter; yet, there is abundant
peril to the church when sexual immorality is not confronted. Equally
important is the kind of church the world sees in the neighborhood
and workplace. Paul’s guidelines in these matters are as important
today as they were in his time.
1
2
3
1
2
3
i n s i d e
63
Finding the Way Home: Part 2
“Take your things, and don’t come back,” Mother said as Verusca
opened the door. Verusca paused and then said softly, “I’ll collect my
things when I return from church.” She hurried toward the church, cry-
ing.
As Verusca entered the church, a woman was telling the mission story
of a girl who faced trials similar to Verusca’s. Tears ran down her cheeks
as Verusca listened to how God had prepared a safe haven for the girl who
had dared to follow Jesus.
After church, Verusca stood near a wall wondering what to do next.
Marques approached and saw her tears. She told him what her mother had
said, and he offered to take her to his home. But Verusca declined. She
didn’t know Marques’s family. The two walked toward town together.
They found a bench and sat down to talk. Marques prayed for her and then
read her some promises from his Bible.
Time flew, and as sunset approached, Marques said he had to return to
church for vespers. Verusca walked home alone. Her mother wasn’t home
when she entered the house, but she found a note on the table. Trembling,
she read it. “Please don’t leave. Love, Mom.” Verusca smiled and hurried
toward the church. God had provided a way for her!
But as she returned home after dark, fear once again enveloped her.
She prayed for peace and entered the house. Mother welcomed Verusca
with a look of relief. Verusca realized that her family had been worried
about her.
No one mentioned religion that week, but Verusca knew her mother
wasn’t happy with the direction she had chosen. In time her mother calmed
down, and Verusca continued attending church.
Then one Sabbath morning Mother told Verusca, “Hurry or you’ll be
late for Sabbath School.” Verusca smiled; her mother no longer opposed
her decision to become a Seventh-day Adventist.
Verusca shares her faith with her mother, just as her brothers had
shared theirs with her. Verusca has learned that her mother listens to
some Seventh-day Adventist programs on the radio, and Verusca prays
that God’s words will sink deeply into her mother’s heart and find fertile
ground there to grow into faith. She prays that her father will find faith
in God as well.
Angola is home to more than 350,000 Seventh-day Adventist believers.
Our mission offerings help spread the gospel to the millions in Angola
who have not yet heard the Seventh-day Adventist message.
Ve r u s C A d e PA i V A shares her faith in Lubongo, Angola.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
S
tor
64
L e s s o n
8
*August 18–24
The Dead in Christ
(1 Thess. 4:13–18)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 4:13–18; Acts
17:3; 1 Cor. 15:20–23, 51–58; John 5:28, 29; Rev. 20:4–6.
Memory Text:
“For the Lord himself shall descend from heaven
with a shout, with the voice of the archangel, and with
the trump of God: and the dead in Christ shall rise first”
(1 Thessalonians 4:16).
Key Thought:
Paul gives the Thessalonians (and us) a powerful
hope for the future, the promise of the second coming of Christ.
I
n the passage for this week (1 Thess. 4:13–18) Paul is reacting to
a theological misunderstanding among the Thessalonians. Though
we are not entirely clear as to what the error was, some members
were definitely in distress regarding the fate of believers who died
before Jesus’ return. The issue seems to have been about the differ-
ence between those who died before that return and those who would
be alive when it happens.
This week we will explore what we know about the situation that led
Paul to write 1 Thessalonians 4:13–18. In this passage Paul not only
corrects first-century misunderstandings, but he provides solid ground
on which twenty-first century Christians can stand. “ ‘For the Lord God
does nothing without revealing his secret to his servants the prophets’
(Amos 3:7, ESV). It is through the prophetic ministry of the apostle Paul
that the Lord has revealed to us wonderful truths regarding the nature
of the Second Coming. As we study these verses, prayerfully dwell on
the incredible hope that’s contained in them for us.
*Study this week’s lesson to prepare for Sabbath, August 25.
65
Su n d a y
August 19
The Situation in Thessalonica
Read
1 Thessalonians 4:13–18. List the clues in this passage that
point to the false beliefs in the Thessalonian church that brought
unnecessary grief to those who held them.
________________________________________________________
________________________________________________________
________________________________________________________
Within the Judaism of Paul’s day, a variety of views regarding
the end time were prevalent. One of these viewpoints, in some
form, crept into the Thessalonian church. Though were not certain
exactly what it was, it seems to have been the idea that though
all of Gods faithful would share in the “world to come, only
those who were alive at the end would be carried up into heaven.
Those who died before the end would be resurrected and remain
on earth.
In such a belief system, it would be a serious disadvantage to die
before the end came. But it would also mean a separation between
those taken to heaven and those left on earth. If the Thessalonians
Paul was writing to lived until the end, they would truly ascend to
heaven at the second coming of Jesus, but they would have to leave
their deceased loved ones behind on earth (see 1 Thess. 4:13, 14).
It is not surprising, therefore, that Paul begins 1 Thessalonians
4:13–18 with a comment about the church’s ignorance, rather than
with “you know very well,” which appears elsewhere (1 Thess.
5:2, NIV; see also 4:2). Regarding the prophecy about the Second
Coming, there were important things the church didn’t know and
other things they would need to unlearn.
As we think about prophecy, we must remember that it is not
given to satisfy our curiosity about the timing and details of
end-time events. Prophecy has an ethical and moral purpose.
God designed it to teach us how to live. It is intended to provide
encouragement and purpose, especially in the midst of suffering
and loss. Rightly understood, the prophecies of the Bible have life-
changing power. In other words, while it’s important to believe
like an Adventist (which means believing in Bible prophecy), its
even more important to live like one.
What does it mean to “live like a Seventh-day Adventist”? Bring
your answer to class on Sabbath.
______________________________________________________
66
Mo n d a y
August 20
Hopeless Grief (1 Thess. 4:13)
According
to 1 Thessalonians 4:13, what was Paul’s purpose for
writing verses 13–18? Why should this text mean so much for us
today?
________________________________________________________
________________________________________________________
Why were the Thessalonian believers grieving as if they had no
hope? A major factor was probably the short period that Paul was
with them. We know that Paul talked about the death and resurrection
of Jesus (Acts 17:3). There is also evidence that he talked about final
events, even if his instruction was misunderstood. But he may not
have had time to clarify issues related to the resurrection of believ-
ers.
A further element is the pagan background of most of the believ-
ers to whom Paul is writing (1 Thess. 1:9). Though the mystery
religions of the time offered a picture of the afterlife, most pagans
had no hope of life after death. A poignant example of this is found
in a second-century letter: “Irene to Taonnophris and Philo good
comfort. I am as sorry and weep over the departed one as I wept for
Didymas. And all things, whatsoever were fitting, I have done, and
all mine, Epaphroditus and Thermuthion and Philion and Apollonius
and Plantas. But, nevertheless, against such things one can do noth-
ing. Therefore comfort ye one another. Fare ye well.”—Quoted in
Adolf Deissmann, Light From the Ancient East (New York: George
H. Doran Company, 1927), p. 176.
It is ironic that this letter to a mother who has lost her son ends with
the same words as 1 Thessalonians 4:18, even if they have a radically
different twist. Comfort one another, even though there is no hope.
That is what she was saying. What a contrast this is to that which Paul
expresses to the Thessalonians.
Paul’s purpose for the passage is outlined in contrasting phrases at
the beginning and the end. Paul writes in order that they might not
grieve as those do who have no hope (1 Thess. 4:13). And he intends
that the truth about the nature of the Second Coming will give them
glorious reasons to comfort each other in times of loss (1 Thess.
4:18).
Someone once said, “In the long run, we’re all dead anyway.”
From a totally human perspective, that’s right. From a biblical
perspective, however, that view is very shortsighted. In the long
run, what is the great hope we have in Jesus, and how can we
learn to take comfort in that hope right now?
67
Tu e s d a y
August 21
Dying and Rising (1 Thess. 4:14)
Read
1 Thessalonians 4:14. What hope does Paul offer regarding
those who have died?
________________________________________________________
________________________________________________________
In verse 14 Paul offers the solution to the problem of hopeless grief.
In the original language he describes the believers who have died as
having “fallen asleep through Jesus.” While falling asleep is a com-
mon metaphor for death in New Testament times, the normal expres-
sion for a believer’s death is “fallen asleep in Jesus” or “in Christ.” A
good example of this is the “dead in Christ” of verse 16.
A second issue with the text is the idea that God will “bring with
him” those who have fallen asleep. Some read this phrase as mean-
ing that those who have died in Christ (and, they presumed, went to
heaven at death) will return with Jesus when He comes. But this inter-
pretation contradicts Paul’s own teaching in verse 16, that the resur-
rection of dead believers occurs at the Second Coming, not before.
How
do 1 Corinthians 15:20–23, 51–58 help us to understand the
point in 1 Thessalonians 4:14?
________________________________________________________
We can know what he’s saying if we pay careful attention to Paul’s
main point. He is drawing a parallel between the death and resur-
rection of Jesus and the death and resurrection of the believer. For
Paul, the recent resurrection of Jesus from death is the guarantee that
all believers would also be resurrected at the Second Coming (see
also 1 Cor. 15:20–23). Paul’s theology is consistent. “If we believe”
(1 Thess. 4:14) in the death and resurrection of Jesus, we should also
believe in the resurrection of those who have died as true followers
of Jesus.
So, Paul is using “through Jesus” in the same way as “in Christ” is
used in verse 16. The point he is making to the Thessalonians is that
their dead brothers and sisters will not remain on earth when the living
believers ascend to heaven. All will ascend to heaven together (see
also John 14:1–3). God does not “bring” the resurrected Christians
down to earth when Jesus comes; instead (as He did with Jesus), He
“brings” them up from the grave and, together with the living ones,
to heaven. Just as the resurrection of Jesus preceded His ascension to
heaven, so it will be with His faithful followers.
68
We d n e s d a y
August 22
Rising in Christ (1 Thess. 4:15, 16)
In 1 Thessalonians 4:13–5:11, Paul builds on the earthly teachings
of Jesus. There are more than a dozen parallels between these end-
time passages and the sayings of Jesus recorded in Matthew, Mark,
and Luke. But when Paul talks about the “word of the Lord in
1 Thessalonians 4:15 (NKJV), he is referring to a saying of Jesus
that did not make it into the four Gospels, but that Paul preserves for
us (a clear example of this same thing is seen in Acts 20:35).
Read
1 Thessalonians 4:15, 16. According to Paul, what happens
when Christ returns? See also Rev. 1:7; Matt. 24:31; John 5:
28, 29; Acts 1:9–11.
The second coming of Jesus is a noisy event. It is accompanied
by a commanding shout from an archangel and the trumpet of God.
Everyone will hear it and see it (see Rev. 1:7; Matt. 24:31; John
5:28, 29; Acts 1:9–11).
But the key point for Paul here is the order of events when Jesus
comes. The Thessalonians had come to believe that dying before the
return of Jesus would involve some sort of disadvantage in eternity,
probably eternal physical separation from those who lived until
Jesus’ return.
In this text Paul assures the Thessalonians that the living believers
do not “precede,” or have any advantage over, the dead. The dead in
Christ are the ones who rise first (see Rev. 20:4–6). Then the living
ascend to meet Jesus in the air (1 Thess. 4:17). The righteous dead
are resurrected and given immortality along with those who are alive
when He returns.
This passage does not teach that believers go to heaven when they
die. If Paul had taught the Thessalonian believers that their dead
loved ones were in heaven, why would they be grieving, and why
didn’t he just tell them so? Instead, the comfort Paul offers here is
the knowledge that the resurrection will reunite them with those they
have loved.
Think about all that happens at the second coming of Christ:
Jesus comes in the sky, everyone sees Him, the dead are
brought to life, the living are given immortality, and all are
taken together to heaven. In one sense, it’s so outrageous, so
against all that common sense, experience, and even science
teach us. Yet, this is what we have to believe; otherwise, we
have no hope. If you can trust the Lord in something like this,
how can you not trust Him with whatever “smaller” things
you are struggling?
69
Th u r s d a y
August 23
Comfort One Another (1 Thess. 4:13,
17, 18)
Read
1 Thessalonians 4:13, 17, 18. What is the ultimate purpose of
this passage about the second coming of Jesus?
As we said earlier, the purpose of prophecy is not to satisfy our curi-
osity about the future but to teach us how to live today. For Paul, the
order of final events has practical implications for everyday Christian
living. Prophecy is valuable to the degree that it impacts the way we
relate to God and to each other. In this case, Paul wanted to use last-
day events to bring comfort to those who had lost loved ones.
Read
1 Thessalonians 4:16, 17. What important aspects of the Bible’s
teaching about the Second Coming are not covered in these texts?
See John 14:1–3, Matt. 24:31, Acts 1:9–11.
This text says that believers join Jesus in the air to be with Him for-
ever. The key theme is the act of reuniting with each other and being
together with Jesus. The text is silent regarding where they go after the
initial encounter in the air. Paul himself clearly does not say that the
believers will descend from heaven to earth with Jesus and reign there
at the Second Coming. In fact, within the passage itself, the movement
of the saints is only upward. The dead believers first rise up from their
graves. Then they and the living believers ascend together to meet their
Lord in the air.
Paul provides further information in 1 Corinthians 15:23, 24. There
he draws a strong parallel between the experience of Jesus and of those
“in Christ.” Jesus arose and ascended to heaven as a “first fruit,” which
implies that those who are in Him will have a similar experience.
The immediate destination of the saints is clarified outside of Paul,
in John 14:1–3. When Jesus comes, He will take His disciples to be
where He is (in heaven). He does not come to join them where they
are (on earth). This is why Adventists believe that during the thousand
years after Jesus’ return (Rev. 20:4–6), the righteous will be with Him
in heaven, the wicked will be dead, and Satan will be confined to earth
with no one to tempt or annoy. Only after all the events associated with
the millennium do the faithful come back to the earth to dwell (2 Pet.
3:13, Rev. 3:12).
Look at how “otherworldly” our ultimate hope is. How, though,
could it be otherwise? After all, what real, long-term hope does
this world offer us? How can we learn, then, not to get so caught
up in that which offers us no hope anyway?
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fr i d a y
August 24
Further Study:
“Many interpret this passage [1 Thess. 4:14] to
mean that the sleeping ones will be brought with Christ from heaven;
but Paul meant that as Christ was raised from the dead, so God will
call the sleeping saints from their graves and take them with Him to
heaven.”—Ellen G. White, The Acts of the Apostles, p. 259.
“The Thessalonians had eagerly grasped the idea that Christ was
coming to change the faithful who were alive, and to take them to
Himself. They had carefully guarded the lives of their friends, lest
they should die and lose the blessing which they looked forward to
receiving at the coming of their Lord. But one after another their loved
ones had been taken from them, and with anguish the Thessalonians
had looked for the last time upon the faces of their dead, hardly daring
to hope to meet them in a future life.
“As Paul’s epistle was opened and read, great joy and consolation
was brought to the church by the words revealing the true state of the
dead. Paul showed that those living when Christ should come would
not go to meet their Lord in advance of those who had fallen asleep
in Jesus.”—Page 258.
Discussion Questions:
lIn class, discuss what it means to “live like an Adventist.”
What is it about some of our distinctive beliefs that should be
reflected in a distinctive lifestyle?
lThink through the fall of humanity, the plan of salvation, and
the promise of eternal life. What did Jesus do that gives us the
hope, and promise, that death will not be forever? What reasons
do we have for trusting in what He has done for us? How does
the resurrection of Jesus Himself offer us great hope that we will
be resurrected as well if we die before He returns? How can we
draw comfort from the plan of salvation, especially when death
seems so final, so complete, and so unforgiving?
lRead aloud the passage for this week together as a class and
then talk about what it means, how it makes you feel, and the
hope and promise found in it.
Summary:
In this week’s passage, Paul corrects a number of misun-
derstandings about the state of the dead and the events surrounding
the second coming of Jesus. When Jesus returns, the dead in Christ
rise first, and then all believers ascend together to meet Jesus in the
air. Believers can take great comfort in knowing that the separation
from believing loved ones is only temporary.
1
2
3
i n s i d e
71
Faith and the Pigs
“You are going to do what?” demanded Mitalyn’s husband.
“I’m going to become a Seventh-day Adventist,she said as firmly as she
could. Mitalyn knew that her husband, her neighbors, and almost everyone
she knew would object to her decision. But she couldn’t wait any longer.
Mitalyn had grown up believing that Seventh-day Adventists were bad peo-
ple who held false beliefs. Then her sister married a Seventh-day Adventist
man. Mitalyn wondered who Seventh-dayAdventists really were. So when
her sister invited her to attend the evangelistic meetings, she agreed to go.
She heard only the final message of the series, but that message con-
vinced her that this was the truth. She tried to get the message out of her
mind, but she couldn’t stop thinking about it. Mitalyn couldn’t read, so
she couldn’t prove or disprove what the pastor had said. But she sensed
that the Holy Spirit was speaking to her.
The conviction was so strong that finally she gave in. When she told
her husband that she wanted to become a Seventh-day Adventist, he was
furious. He raised pigs, and it was Mitalyn’s job to feed them. He refused
to allow her to attend the church on Sabbath, so she slipped away to attend
midweek prayer meetings instead.
Then one day as she and her husband were talking about her desire to
keep the Sabbath, Mitalyn saw a bright light and the words, “Remember
the Sabbath day to keep it holy.” Although she had never learned to read,
she knew what these words meant. “Enough,” she said. “I will become a
Seventh-day Adventist.”
Mitalyn faced opposition from her family and her friends. Often she
prayed, “Show me the way.”
Then one day several of her husband’s pigs escaped from the pen and
were killed by dogs. The pigs that didn’t escape began dying in the pen.
“God,” she prayed, “if You are behind this, save one pig from death.”
Just one pig survived. When her husband learned what had happened to
his pigs, he not only agreed to let Mitalyn worship on Sabbath; he began
attending church with her.
Mitalyn and 8 of her 10 children have become Seventh-day Adventists.
Her husband continues attending church with the family. Mitalyn has
shared her faith in her home village, and several people, including a
Protestant pastor, have become Seventh-day Adventists.
Our mission offerings help reach people in every corner of the earth
with the message of Christ’s salvation. Thank you for sharing so that oth-
ers can hear.
mi t A l y n Ch u r A shares her faith on the island of Guadalcanal, one of the Solomon Islands
in the South Pacific.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
S
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L e s s o n
9
*August 25–31
Final Events
(1 Thess. 5:1–11)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 5:1–11, Gen.
3:15–24, Isa. 13:6–9, Luke 21:34–36, Rom. 1:18.
Memory Text:
“But since we belong to the day, let us be sober,
having put on the breastplate of faith and love, and for a helmet
the hope of salvation” (1 Thessalonians 5:8, ESV).
Key Thought:
The reality of Christ’s return calls us to continual
readiness.
I
n this week’s passage, the Second Coming is still the primary
theme, but the focus shifts. Here Paul is not so much clarifying
details about Jesus’ return as he is proclaiming the need for con-
stant readiness in light of that return (and the judgment that it entails).
The previous passage was encouraging; when the end comes, the
outcome will be much more positive than the Thessalonians were
expecting. Now that they understand better the nature of His return,
the question is how to prepare for it.
The issue in the church then seems to have been a theology of
“peace and security” combined, perhaps, with some members cal-
culating the time of the Second Advent. Through prophecy, the
Thessalonians hoped to be able to predict when the final events were
coming and, thereby, know when to get ready. As a result, some could
have been living without any sense of urgency.
Who among us today can’t relate? The longer we are here, the
easier it is to lose that sense of urgency. Hence our need to heed Paul’s
words here.
*Study this week’s lesson to prepare for Sabbath, September 1.
73
Su n d a y
August 26
The Two Sides of Judgment
Read
Genesis 3:15–24. List the various ways in which God judged
Adam and Eve both positively and negatively in this passage.
________________________________________________________
________________________________________________________
Though the specific word judgment does not occur in 1 Thessalonians
5:1–11, the passage is very much concerned with it. Paul wants the
believers in Thessalonica to be aware that God’s judgment is not lim-
ited to something that happens in heaven at the end of time but that it
has real consequences for their everyday lives.
Many people today are uncomfortable with the theme of judgment.
They don’t like the implication of negativity and threat. But the bibli-
cal concept of judgment is broader than just threat, condemnation, and
execution. There is also a positive side to judgment. Simple everyday
actions of mercy and kindness do not go unnoticed or unrewarded
(see Matt. 10:42, for example). God sees everything we do, whether
positive or negative, and it all has meaning in the ultimate scheme of
things.
The two-sided nature of judgment is evident in the earliest nar-
ratives of the Bible. In the Garden of Eden, God judges the sin of
Adam and Eve negatively. There are consequences of sin in relation
to childbirth, farming, and where they are allowed to live. At the
same time, God judges them positively. He creates enmity between
them and Satan and mercifully clothes them with skins so they will
not suffer unduly in the changing environment. Even more important,
those skins symbolize the righteousness of Christ that will cover their
sin, as well.
In Genesis 4, God judges Cain negatively by sending him into exile.
But Cain also receives a positive judgment. God places a mark on him
so that no one will kill him. At the time of the Flood, God judges the
human race negatively by way of the destruction of the Flood but also
positively by providing the ark as a way of escape (Gen. 6–9:17).
In Genesis 11 God mixes up the languages and scatters the human
race all over the earth (negative). Where is the positive judgment? It
is found in Abraham’s call to be a blessing to “all peoples on earth”
(Gen. 12:3, NIV), the same people who were scattered at Babel years
before (Gen. 11:9).
How does the truth of Christ as our substitute in judgment
make that judgment positive for us? Why must we always keep
that important truth in mind when we think about judgment?
74
Mo n d a y
August 27
Sudden and Unexpected (1 Thess. 5:1–3)
Read
1 Thessalonians 5:1–3 and Acts 1:6, 7. What is the meaning of
“the times and the seasons” (NKJV) in these texts?
“The day of the lo r d is a phrase found frequently in Old Testament
judgment passages. It describes a decisive “end time” intervention by
God, with a strong emphasis on the negative consequences of dis-
obedience (Isa. 13:6–9, Jer. 46:10, Ezek. 30:2–12). In our passage
for today, Paul combines this earlier concept with the thief analogy,
which Jesus introduced (Matt. 24:43, Luke 12:39).
The threefold combination of the day of the Lord, a thief in the
night, and contractions just before birth all illustrate the same point:
the second coming of Jesus will be sudden, unexpected, and inescap-
able for the wicked. The end time is not the time to prepare for the
end. The time for preparation is now.
Verse 4 makes it clear, however, that Paul is not scolding the
Thessalonians. They already know that the day of the Lord will come
like a thief in the night. It is others, those who cry “peace and safety,”
who will be surprised by the coming destruction.
In Acts 1:6, 7 the disciples of Jesus are asking Him about the timing
of the final events of earth’s history. But Jesus does not satisfy their
curiosity about these things. The timing of the end is not for them to
know. We can see that the phrase “times or seasons” (NKJV) concerns
attempts to calculate the timing of the end. Such attempts attract atten-
tion, but they are spiritually counterproductive. They cause either dis-
appointment when the calculated time passes or delay in preparation
when the anticipated time is too far ahead.
What
parallels exist between Luke 21:34–36 and 1 Thessalonians
5:1–11?
According to Luke 21:34, many people, through such things as
alcohol and entertainment, try to escape from spiritual responsibility.
Others may be concerned about spiritual preparation for the end but are
distracted by the cares and anxieties of life. The suddenness of the end,
however, means that the time is coming when there will be no escape
for the distracted or the complacent. In the verses that follow Christ’s
words in Luke 21:34–36, there is escape for those who watch.
How do we live with the sense of urgency, with the awareness of
the nearness of Christ’s coming, and yet not get into fanaticism
or extremism? How do we strike a right balance? Bring your
answer to class.
______________________________________________________
75
Tu e s d a y
August 28
The Believer’s Advantage (1 Thess.
5:4, 5)
In the opening verses of the fifth chapter, Paul addresses the
condition of those who, for whatever reason, are not prepared. The
Thessalonians already know that the reality of the Second Coming is
certain; only the timing is unknown. The surprise will be tragic for
those who are not ready. Some are unprepared because they don’t
believe in the Second Coming; others because they think they can delay
their preparation until events convince them that the end is near.
In the late 1950s, a young man heard a preacher say that Jesus was
coming in 1964. Thus, the church better get ready. The young man
decided that because it was still a number of years off, he wouldn’t
bother readying himself until about, well, 1962. In other words, the
preacher’s intention to increase the sense of urgency had the opposite
effect on the young man. Such delay is perilous, of course, because
you don’t know if you will live through even today. The good news
is that we don’t need to know when Jesus is coming in order to be
ready now.
Read
1 Thessalonians 5:4, 5. What is the spiritual meaning of meta-
phors such as light and day, darkness and light? What aspects
of your life could be described as light or as darkness? Think
through the implications of your answer.
________________________________________________________
________________________________________________________
In these verses Paul begins a series of contrasts with day/night and
darkness/light (a ruin/rescue contrast is implied in verse 3). He is
showing that unbelievers will be surprised by the events of the end,
but believers will not be surprised. Why? Because they live in the
light. The Bible is a “lamp to [our] feet and a light to [our] path” (Ps.
119:105, NKJV). Prophecy is given so that we can have enough infor-
mation in order to be spiritually prepared for whatever lies ahead.
Preparation for the Second Coming involves investing serious time
in the Word of God. Preparation is the act of laying up treasure in
heaven. Preparation is about a daily surrender to the Lord.
There are many distractions in today’s world, from jobs to e-mail,
entertainment, a cornucopia of drugs, and other mood enhancers.
Paul’s appeal comes down to us through the corridors of time. Set
distractions aside. Put the Word of God first in your life, and you will
not be overtaken by events, no matter how unexpected their timing
may be.
76
We d n e s d a y
August 29
Constant Watchfulness (1 Thess. 5:6–8)
Read
1 Thessalonians 5:6–8. How does the drunken/sober analogy
help us to better understand preparation for the second coming
of Jesus?
Paul begins verse 6 with therefore or “so then,” depending on
the translation. He has established that true followers of Jesus are
children of the light and of the day. In today’s passage he con-
tinues the metaphor in order to exhort them to be more and more
ready for Jesus return. While verse 7 offers a bit of a digression,
verses 6 and 8 encourage the Thessalonians to be awake, sober,
and armed for the challenges ahead.
Paul begins with the contrast of asleep/awake. Because believers
“belong to the day” (ESV), they should not sleep, as the night is
for sleeping. Paul is writing metaphorically, of course. Sleep here
is a metaphor for spiritual laziness or lack of interest (in verse 10
it is a metaphor for death). The expression “let us not sleep” in the
original Greek means “don’t even start” sleeping. Paul assumes
that the believers are already awake but encourages them to perse-
vere in watchfulness more and more.
Paul then encourages them to be sober rather than drunk. In the
ancient world soberness was a symbol for philosophical reasoning.
Paul wants the Thessalonians to be thoughtful and careful in their
reasoning from Scripture. Some use the Bible for date setting and
speculation. Paul wants believers to be focused, instead, on the
implications of Scripture for their own spiritual preparation. The
sober/drunk metaphor may also point back to the kind of ethical
restraint he has encouraged in 1 Thessalonians 4:1–12.
The daytime is associated with being awake and sober. It is at
night that people sleep and, usually, at night that they get drunk.
But in verse 8 Paul switches to the imagery of a military guard.
Guards need to be awake and sober at all times, day and night.
So, soldiers need to exceed the norm when it comes to watchful-
ness. Paul likewise expects Christians to exceed the norm when it
comes to preparation for the Second Coming. And like soldiers,
Christians should put on all of their equipment before taking their
posts.
Consider Paul’s words in these texts as if he were writing
specifically and personally to you and you alone. How would
you translate those words into action? That is, what about
your life would need to change in order for you to be doing
what he says?
77
Th u r s d a y
August 30
Encourage One Another (1 Thess.
5:9–11)
As we have seen, in 1 Thessalonians 5:1–11 Paul has drawn a series
of contrasts to illustrate the two sides of judgment that will happen when
Jesus returns. In our passage for today (1 Thess. 5:9–11), Paul addresses
the contrast between wrath and salvation. Believers can have confidence
in the last days because in Christ there is assurance that they are children
of the light.
Read
1 Thessalonians 5:8–11. What is the essential message in these
verses? What is the hope that Paul is talking about, and why can we
claim it for ourselves? How is the gospel revealed in these texts?
________________________________________________________
________________________________________________________
________________________________________________________
Many today feel that the biblical concept of God’s wrath reflects
more the culture of Bible times than the truth about God. That, how-
ever, is a misconception. It is true that, in the Bible, God has accom-
modated His truth to the limits of human language. But the concept of
the wrath of God is not limited to the more ancient parts of the Bible;
it is widespread in the New Testament as well, including from the lips
of Jesus (Luke 21:23; see also John 3:36), the pen of Paul (Rom. 1:18,
1 Thess. 1:10), and the visions of Revelation (Rev. 6:16, 17; 15:1).
So, we cannot safely ignore the concept; it must express something
very important about God and the plan of salvation.
While we cannot go deeply into the matter here, we must be clear
that the wrath of God is not an irrational, impulsive rage. God’s ways
are not our ways (see Isa. 55:8, 9). The biblical concept of the wrath
of God is more like a nation’s need for justice in relation to lawbreak-
ers who abuse and oppress others. Those who persist in wickedness
will be punished and destroyed. Because we have all broken the law
of God, we would all be subject to the execution of justice were it not
for the life, death, and resurrection of Christ.
That is the good news about the wrath of God that shines through
1 Thessalonians 5:8–11. God’s purpose for us is not “wrath” or puni-
tive justice but grace and salvation. And in Christ He has provided
the protection we need so that we do not experience destruction in
the judgment. This is why Paul thought that the wrath of God, rightly
understood, was a reason for encouragement rather than fear (1 Thess.
5:11). In Christ, we never need to face God’s wrath because, on the
cross, Jesus faced it for us.
Talk about good news!
78
fr i d a y
August 31
Further Study:
“There is need of watchfulness. Our own hearts
are deceitful; we are compassed with the weaknesses and frailties of
humanity, and Satan is intent to destroy. We may be off our guard,
but our adversary is never idle. Knowing his tireless vigilance, let us
not sleep, as do others, but ‘watch and be sober.’ ”—Ellen G. White,
Testimonies for the Church, vol. 5, p. 409.
“Some seem to feel that they must be on probation and must prove
to the Lord that they are reformed before they can claim His blessing.
But . . . Jesus loves to have us come to Him just as we are—sinful,
helpless, dependent. We claim to be children of the light, not of the
night nor of darkness; what right have we to be unbelieving?”—Ellen
G. White, Selected Messages, book 3, p. 150.
“The mass of professed Christians . . . are living for the world. Their
faith has but little restraining influence upon their pleasures; while
they profess to be children of the light, they walk in darkness and are
children of the night and of darkness.”—Ellen G. White, Testimonies
for the Church, vol. 1, p. 404.
“The world, who act as though there were no God, absorbed in self-
ish pursuits, will soon experience sudden destruction, and shall not
escape. . . . Dancing and carousing, drinking and smoking, indulging
their animal passions, they go as an ox to the slaughter.”—Ellen G.
White, Evangelism, p. 26.
Discussion Questions:
lIn class, ask the question, If Christ were to return tomorrow,
would you be ready? Discuss the answers and the reasons given
for them.
lGo over your answers to the question at the end of Monday’s
lesson. How do we keep a sense of urgency and at the same time
function “normally” in society?
lTo what degree has the Adventist focus on the end of time
been a positive or negative influence in your life? How have your
views on the end time changed over the years? Why is an under-
standing of the plan of salvation, and justification by faith alone,
so crucial to a clear understanding of last-day events?
Summary:
In 1 Thessalonians 5:1–11, Paul calls for total commit-
ment to readiness for the second coming of Jesus. When we accept
the gospel, we become children of the light. As we live out the gospel
in faith, hope, and love, we grow more and more into the image of
Jesus. If we are ready to die in Christ today, we will be ready if Jesus
comes today.
1
2
3
S
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i n s i d e
79
From Prisoner to Preacher
I was arrested and jailed for a murder I did not commit. I had been a
lay pastor of a little church before I was imprisoned, and I was angry at
this injustice. Then a group of Seventh-day Adventists visited the prison,
and I heard their message of hope. But I found it difficult to accept the
Sabbath. In the same prison was a Seventh-day Adventist man who also had
been wrongfully accused of a crime. He encouraged me to follow God’s
commandments.
I challenged the Seventh-day Adventists to bring me another Bible in
another version that clearly stated that the Sabbath is Saturday. Only
then would I believe. They brought me a Catholic Bible, which names
Saturday as the Sabbath. I thought a long time about the law and the
Commandments. If it’s true that the law was done away with, then why am
I in prison for a crime I didn’t commit? If the law is done away with, then
all the law should have been done away with. It struck me like lightning!
The law wasn’t done away with at all, and therefore the Sabbath was still
binding.
Convinced of this truth, I shared this message with other prisoners and
began studying the Bible with others who wanted to know the truth. Some
of these prisoners asked to be baptized even before I was. But I hesitated.
I wanted to wait until I was freed to be baptized so I could profess my
faith as a free man.
As I waited for my freedom, I had a troubling thought: What will hap-
pen to me if I put off following God and I die? I decided to follow God’s
calling and be baptized while I was still in prison.
I remained in prison long after I was supposed to be freed. But God used
me to lead others to Christ inside the prison.
At last I was freed. I became a lay worker under a Seventh-day Adventist
pastor. I gave Bible studies, and in five years I led
more than 150 people to Christ. One congrega-
tion with 30 members worships under a mango
tree for they have no other place to meet.
I harbor no ill feelings for those who wrong-
fully accused me of murder, for if I hadn’t gone
to prison I might not have found this wonderful
Seventh-day Adventist faith.
Your mission offerings support full-time pas-
tors and lay workers as they share God’s love
around the world. Thank you.
Co n r A d o An d o y , 65, shares his faith in central Philippines.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
80
L e s s o n
10
*September 1–7
Church Life
(1 Thess. 5:12–28)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
1 Thess. 5:12–28, Matt.
5:43–48, Gal. 5:22, Phil. 4:4, John 15:4–6.
Memory Text:
“Do not despise prophecies, but test everything;
hold fast what is good” (1 Thessalonians 5:20, 21, ESV).
Key Thought:
Paul gives these Thessalonians, both leaders and
lay members, very practical, as well as spiritual, advice about how
to relate to one another.
P
aul concludes his first letter to the Thessalonians with seven-
teen admonitions (1 Thess. 5:12–22), followed by a closing
prayer (1 Thess. 5:23–27). This week’s lesson begins with
three admonitions regarding the attitude of local church members
toward their leaders (1 Thess. 5:12, 13). These admonitions are fol-
lowed by six imperatives regarding how local church leaders should
behave toward their people.
Eight brief admonitions follow in the next seven verses (1 Thess.
5:16–22). These can be organized into two groups; three counsels on
maintaining a positive Christian attitude (1 Thess. 5:16–18) and five on
how to relate to new light in the form of prophecies (1 Thess. 5:19–22).
In the concluding prayer Paul summarizes a main theme of this let-
ter: that believers in Thessalonica and beyond would continue to grow
in holiness until the Second Coming itself. In other words, they are to
live every day in preparation for the Lord’s return. In one sense, what
could be more of a “present truth” message than that?
*Study this week’s lesson to prepare for Sabbath, September 8.
81
Su n d a y
September 2
Response to Ministry (1 Thess. 5:12, 13)
The two verses at the heart of today’s lesson follow the concluding
admonition of last week’s lesson to “encourage one another and build
each other up” (1 Thess. 5:11, NIV). This work takes place in local
churches in the process of mentoring and discipleship. The lesson
today focuses on how disciples should respond to the efforts of their
leaders and mentors.
Read
1 Thessalonians 5:12, 13. What is Paul’s basic point, and how
should we apply it to ourselves? In what ways can you better work
with, support, and love those who are “over you in the Lord”?
________________________________________________________
________________________________________________________
The structure of the Greek of verse 12 indicates that the three
phrases in the second half all refer to the same group, the local lead-
ers of the Thessalonian church. Paul calls on the members to “know”
these leaders, meaning to notice, respect, or recognize them. The
implication being that, perhaps, some in the church were disrespectful
of authority.
The word admonish has the connotation of instruct, warn, or even
“knock sense into.” Paul acknowledges here that church leaders will
often need to exercise “tough love.” This kind of leadership is not
always welcome; yet, Paul goes on in verse 13 to ask the members
to highly esteem their leaders on account of the difficult issues with
which they have to deal. He wants all the members of the church to
be at peace with one another.
The language of these verses reflects ancient strategies for dealing
with people. Thought leaders of Paul’s day knew that dealing with
people is delicate work. They encouraged leaders to carefully diag-
nose the condition of their followers, to be sensitive as to whether or
not the follower was open to correction, to choose the right timing,
and to apply the appropriate remedy. Above all else, leaders were
expected to examine themselves before trying to correct others. Paul
added elements to this framework. For the Christian, God is the model
of leadership, and the goal of church leadership is a membership who
live lives worthy of God.
In some cultures, there is a tendency to distrust and challenge
leadership; in others, to blindly submit to it. How has your
own culture’s attitude toward authority impacted the church
in your area?
______________________________________________________
82
Mo n d a y
September 3
Providing Ministry (1 Thess. 5:14, 15)
In verses 12 and 13 Paul addresses ways in which members in
the church should treat their leaders. In today’s passage (1 Thess. 5:
14, 15), Paul turns his attention to the leaders of the church and how
they should treat those under their care.
Read
1 Thessalonians 5:14, 15. In what ways does Paul admonish
church leaders in regard to their treatment of members? Look at
the principles there. How can we apply them to ourselves, what-
ever our role may be in the church? Meanwhile, how should we
apply these principles at work, at home, at play, and wherever we
find ourselves? See also Matt. 5:43–48.
________________________________________________________
________________________________________________________
Paul encouraged the leaders in Thessalonica to “warn those who
are unruly” (1 Thess. 5:14, NKJV). The unruly were members who
refused to support themselves, who were willfully difficult to deal
with, and who had to be confronted.
In contrast, Paul instructs the leaders to “encourage the timid, help
the weak,” and “be patient with everyone” (1 Thess. 5:14, NIV). The
“timid” are people who have little self-confidence or sense of worth.
They are anxious and worried about many things. Such people matter
to God; so, leadership should encourage them.
The “weak” are those with moral and spiritual limitations. They are
gullible, easily discouraged by hardship, and fearful of the unfamiliar.
Their hearts might be in the right place, but they lack knowledge and
are troubled by the past. They need help to survive.
Paul directs church leaders to be patient with everyone. While the
first three counsels in verse 14 are finely tuned to meet various condi-
tions, patience is always appropriate for pastoral care.
Paul probably continues to have leaders in mind in verse 15.
Whenever caregivers are attacked by those who don’t appreciate
their admonitions, they may be tempted to retaliate. But when leaders
retaliate, it demonstrates that their leadership was not motivated by
the spirit of Christ. It is crucial to sound church leadership to keep the
good of others in mind.
Verses 12–15 presume that there will be mentors and disciples in the
church, and it is important that there be a lot of respect and patience
in those relationships. But we should not forget 1 Thessalonians 5:11
(“encourage one another and build one another up,” ESV). Pastoral
care will often go both ways. There are times when the mentors need
to be mentored.
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Tu e s d a y
September 4
Positive Christian Attitudes (1 Thess.
5:16–18)
According to 1 Thessalonians 5:12–15, Christians need to learn
how to accept and how to offer constructive criticism. That can hap-
pen only in the context of relationship. The bottom line is that every
Christian needs to be accountable to others and needs to be willing to
hold others accountable. A praying church will grow in admonition
and encouragement.
Read
1 Thessalonians 5:16–18. What three things does Paul con-
sider to be the will of God for every believer? Why is each one so
important? See also Gal. 5:22, Phil 4:4.
________________________________________________________
_________________________________________________________
Glenn Coon, a beloved Seventh-day Adventist preacher, loved
to say that there are many more commands in the Bible to rejoice
than there are to keep the Sabbath. Yet, we rarely give rejoicing the
emphasis it deserves. Joy in life is a fruit of the Spirit (Gal. 5:22;
see also Phil. 4:4). And spirit-filled joy is possible even in suffering
(1 Thess. 1:6).
Paul certainly was a model of what it means to pray without ceas-
ing. First Thessalonians is saturated in prayer, as we have seen. Here
Paul invites readers of his letter to follow his example.
Thankfulness is another positive Christian attitude that Paul exhibits
(1 Thess. 1:2, 2 Thess. 1:3). At the root of pagan depravity was a lack
of gratitude to God (Rom. 1:21). According to Thomas Erskine, “In the
New Testament, religion is grace and ethics is gratitude.”—Quoted in
F. F. Bruce, Paul: Apostle of the Heart Set Free (UK: The Paternoster
Press, 1977), p. 19. It is interesting to note, then, that the Greek words
for “rejoice” and “be thankful” have the same basic root. The key to
godly rejoicing is a continuing spirit of thankfulness to God.
Open your eyes. The gifts of God are all around us; we just forget to
thank Him for them—often because we’re so focused on the trials and
struggles of living. If we would cultivate an attitude of thankfulness
to God more and more, our walk with Him would be much closer and
our lives would be filled with joy.
Make a list of ten things for which you are thankful. Be very
specific. Then, make each of these the center of a short prayer
to God. Notice the changes that will come in your whole attitude
and outlook. This practice can show you just how crucial thank-
fulness is in our experience with God.
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We d n e s d a y
September 5
Relating to New Light (1 Thess.
5:19–22)
“Do not quench the Spirit. Do not despise prophecies. Test all
things; hold fast what is good. Abstain from every form of evil
(1 Thess. 5:19–22, NKJV). What is Paul saying to us here? How can
these words be applied in our experience? What “form of evil”
must you, in your own situation, work extra hard to avoid?
________________________________________________________
________________________________________________________
In 1 Thessalonians 5:12–15 Paul was admonishing the church.
In verses 19–22 he brings up another form of admonition, the gift
of prophecy. The two negatives with which he begins this section
are both continuous in emphasis: “Stop quenching the Spirit” and
“stop despising prophesyings” (1 Thess. 5:19, 20, author’s trans-
lation). He’s basically telling the Thessalonians to stop something
that they were doing on a consistent basis.
Though we don’t know what specific issue Paul was addressing,
he seems to be telling them to be open to more light, while at the
same time telling them to test it just to make sure it is indeed light
(2 Cor. 11:14).
There are various ways to undermine the gift of prophecy. One
of these is to “quench the Spirit.” We do this when we ignore or
resist the work of a true prophet. Look at all the opposition, even
from within our own ranks, to the prophetic gift we have been
given in the life and ministry of Ellen White.
A second way to undermine the gift of prophecy is to accept
what is said but misinterpret or misapply it. We can approach a
prophetic message with an open mind but apply what is said inap-
propriately to the immediate situation. This is something about
which we, as Adventists, need to be very careful. We have been
given a wonderful gift; we don’t want to undermine that gift by
misusing it.
A third way to undermine the gift of prophecy is to give pro-
phetic authority to persons or writings that have not received the
gift from God. The church must be continually vigilant, testing
everything in order to see whether the prophetic message builds
up the church.
What has been the impact of Ellen Whites prophetic ministry
in your own life? Bring your answer to class on Sabbath.
85
Th u r s d a y
September 6
End-Time Holiness (1 Thess. 5:23–28)
Read
1 Thessalonians 5:23, 24. What does it mean to be “sanctified
wholly” and “preserved blameless” at the coming of the Lord?
Shouldn’t we be that way, even now?
________________________________________________________
________________________________________________________
________________________________________________________
________________________________________________________
In today’s passage Paul returns to the language of prayer. His
style is similar to that of 1 Thessalonians 3:11–13. His main theme
is also similar: being found blameless in holiness at the Second
Coming. Paul makes a transition here from what the Thessalonians
are supposed to do (1 Thess. 5:12–22) to what God does in us
(holiness) and for us (the Second Coming).
Believers have often disagreed as to exactly what this text says
about the nature of human beings and the kind of character they
can expect to have when Jesus comes. In our brief encounter with
this passage, we will focus on what can be said clearly on the basis
of this text.
Paul is saying that what God does in believers should extend
throughout the entire person. Every part of the believer’s life is to
be affected by sanctification as the return of Jesus approaches. In
speaking of spirit, soul and body, Paul is not attempting to be
scientific and precise about various layers of the human person (in
biblical thought, mind, and body are a unified whole, not parts that
exist separately). Rather, he is expressing that every part of our
mind and body is to be submitted to God. God is to be allowed full
control of our thoughts, feelings, and actions.
Paul’s prayer extends from the present time to the Second
Coming. Believers are to be preserved, or kept blameless, until
the coming of the Lord. Paul is praying that the completeness of
their dedication to God will be maintained all the way to the end.
According to this letter, the Thessalonians are far from perfect,
but what they do have is worth preserving until Jesus comes. As
much as anything else, then, Paul is praying that they will continue
to grow in grace through a relationship with Jesus (see also John
15:4–6).
In what ways can you, and should you, be preparing every day
for the Lord’s return?
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fr i d a y
September 7
Further Study:
“[As a child] Jesus carried into His labor cheerful-
ness and tact. It requires much patience and spirituality to bring
Bible religion into the home life and into the workshop, to bear the
strain of worldly business, and yet keep the eye single to the glory
of God. This is where Christ was a helper. He was never so full
of worldly care as to have no time or thought for heavenly things.
Often He expressed the gladness of His heart by singing psalms
and heavenly songs. Often the dwellers in Nazareth heard His voice
raised in praise and thanksgiving to God. He held communion with
heaven in song; and as His companions complained of weariness
from labor, they were cheered by the sweet melody from His lips.
His praise seemed to banish the evil angels, and, like incense, fill the
place with fragrance. The minds of His hearers were carried away
from their earthly exile, to the heavenly home.”—Ellen G. White,
The Desire of Ages, p. 73.
“Nothing tends more to promote health of body and of soul than
does a spirit of gratitude and praise. It is a positive duty to resist
melancholy, discontented thoughts and feelings—as much a duty as
it is to pray.”—Ellen G. White, The Ministry of Healing, p. 251.
Discussion Questions:
lAs a class, go over your answers to Wednesday’s final ques-
tion. Look at it in two ways: what has been Ellen White’s impact
on our church as a whole, and how has her ministry impacted
our lives as individuals?
lDwell more on this idea of how our culture’s attitude toward
authority affects our attitude toward authority in the church.
Does our culture incite us to disrespect authority or to pay too
much deference to it? How can we strike the right balance?
lHow can your local church do a better job of mentoring new
believers in character growth? What kind of spiritual leadership
training is needed?
Summary:
In this week’s passage (1 Thess. 5:12–27) Paul addresses
a variety of issues, but he is particularly focused on the spiritual
quality of local church life. Believers at the local level are to mentor
each other and be joyful and thankful. They are also to be open to
new truth, particularly prophetic truth, yet careful and thoughtful in
their evaluation of new ideas. Above all else, Paul calls for complete
submission to God in every area of personal life with an eye toward
the return of Jesus.
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2
3
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87
Light in the Darkness: Part 1
Bhutan is a small mountainous country lying on the southern slopes
of the Himalayas and bordered by northeast India. For generations it has
been cut off from the outside world. Bhutanese are nearly all Buddhist and
Hindu. There are few known Christians in the country. But God has ways
of opening hearts and leading seekers to Jesus.
Tepa was a monk in Bhutan, but he felt dissatisfied. One day he met a
Christian couple who secretly introduced him to Jesus. When Tepa’s fam-
ily learned that he had become a Christian, he was disowned and cut off
from his village. Tepa, one of the first Bhutanese Seventh-day Adventists
in the world, left Bhutan and settled in Nepal.
Tepa’s son, Praveen, shared his father’s passion to reach the Bhutanese
for Christ. He became a teacher in a boarding school near the Bhutan bor-
der in India, where many Bhutanese students studied. Praveen befriended
them and secretly taught them the Bible in a way they could understand.
Some eagerly accepted Jesus as their Savior.
During vacations Praveen visited his students’ families in Bhutan.
Some of these families became close friends.
One day Praveen stared at the Himalayan Mountains, wondering how
he could share Jesus with the Bhutanese. Just then a man approached and
said he was a Seventh-day Adventist. The two talked long about the Bible,
Ellen G. White, and The Great Controversy. Praveen was inspired to print
copies of The Great Controversy to give to Bhutanese people who lived
on the border of India and Bhutan. Others helped to finance the project.
The book created a stir. Some monks, and even some Christians,
became alarmed and threatened to have the book banned. Christian lead-
ers of other denominations denounced the book and urged their members
to burn it.
But others became curious about this book that had caused such a stir.
They sought copies for themselves and began reading it. The book was
reprinted.
Praveen befriended two monks. After several months he introduced
them to Jesus and gave them copies of The Great Controversy and a New
Testament. The monks secretly read their books and have asked to take
more copies across the Bhutan border.
Praveen’s Bhutanese students take copies of The Great Controversy
with them when they return home. They share the books with family and
friends, and in this way God’s truths have entered Bhutan.
(Continued next week)
The author, whose name has been withheld for security reasons, is an evangelist who
works with Bhutanese people near the border of India.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
88
L e s s o n
11
*September 8–14
Promise to the Persecuted
(2 Thess. 1:1–12)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
2 Thess. 1:1–12, John 1:18,
Rom. 2:5, 12:19, Rev. 16:4–7, 20:1–6, John 14:1–3.
Memory Text:
“To this end we always pray for you, that our
God may make you worthy of his calling and may fulfill
every resolve for good and every work of faith by his power”
(2 Thessalonians 1:11, ESV).
Key Thought:
The second coming of Jesus is the culmination of
all Christian hope.
B
ecause written corespondence could be slow, a church that
wanted to talk to Paul had to track him down to get a message
to him, which was not always an easy process, to be sure. Once
contact was finally made, the apostle would then dictate a response
and have it hand-delivered back to the church. The process might take
months. In the meantime false beliefs would have time to develop and
spread.
This seems to have happened in Thessalonica, where new problems
arose in the church. These problems may even have become worse
due to the misapplication of what Paul wrote in the first letter. Second
Thessalonians was Paul’s attempt to further correct the situation.
Paul’s words in this week’s lesson come down to this: at the Second
Coming, believers will be rescued by God’s spectacular intervention
in Christ. This passage provides further information about the nature
of His return.
*Study this week’s lesson to prepare for Sabbath, September 15.
89
Su n d a y
September 9
Fresh Greetings (2 Thess. 1:1, 2)
“Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians in God our Father and the Lord Jesus Christ: Grace
unto you, and peace, from God our Father and the Lord Jesus
Christ” (2 Thess. 1:1, 2). What hope and promise are found even in
such a simple greeting as this? How much theology is in there, how
much hope, how much promise? How can we learn to make these
hopes and promises our own?
________________________________________________________
________________________________________________________
________________________________________________________
Paul, as he does so often, talks about grace and peace. In one sense,
are they not related? Shouldn’t the realization of God’s grace, the
promise of forgiveness in Jesus, lead to peace in our lives? How cru-
cial that, no matter our circumstances, we all take time to dwell on the
wonderful provision of salvation made for us and the grace it offers
us, regardless of our unworthiness. What better way to experience the
peace that we are promised? We need to keep the focus off ourselves
and on Jesus and what we have been given in Him.
Compare
1 Thessalonians 1:1 with 2 Thessalonians 1:1, 2. There’s
a small difference in the wording. What significance might be
found in that difference?
________________________________________________________
________________________________________________________
________________________________________________________
There is one difference between 1 and 2 Thessalonians. Paul
changes from “in God the Father” (1 Thess. 1:1) to “in God our
Father” (2 Thess. 1:1). This adds a relational touch. There are people
who feel close to Jesus yet are afraid of God the Father. Paul assures
the Thessalonians that they can have as much confidence in their
relationship with the Father as they do with Jesus. Jesus came to this
earth to show us what the Father is like.
Read John 1:18 and 14:7–11. What assurance and hope can
we draw from these texts, especially in light of 2 Thessalonians
1:1, 2?
90
Mo n d a y
September 10
Paul’s Thanksgiving (2 Thess. 1:3, 4)
Paul had a tendency toward extra-long sentences. Second
Thessalonians 1:3–10 is a single sentence focusing primarily on
events surrounding the second coming of Jesus. The central core
of the sentence, however, is not focused on the Second Coming
(2 Thess 1:3, author’s translation): “We are obligated at all times to
give thanks to God concerning you.” Paul’s comments regarding the
return of Jesus (2 Thess. 1:6–10) are part of the reason that he thanks
God concerning the Thessalonians themselves.
Read
2 Thessalonians 1:3, 4. What important spiritual principle do
we find in these verses in regard to the question of faith? What
happens to faith if it does not grow?
________________________________________________________
________________________________________________________
“We are bound” or “we ought” (to give thanks to God) is the main
verb of 2 Thessalonians 1:3–10. It shows that Paul feels obligated to
thank God for the Thessalonians because their faith is getting stronger
and stronger. Meanwhile, their love for one another is also increasing,
and both verbs are in the present tense in the original. This means that
their growth in faith and love was consistent and ongoing. This kind
of growth is basic to any healthy church. Like a plant, if a church does
not grow spiritually, it will die.
Paul will go on to offer significant criticism of the church in the sec-
ond and third chapters of this epistle. But he knows that people need a
lot of affirmation before they can handle criticism constructively. He
provides that kind of affirmation in the first chapter.
One of the reasons for Paul’s affirmations is that the church in
Thessalonica is continuing to suffer persecution. He particularly com-
mends their “patience” in affliction. Instead of faith, hope, and love,
Paul talks about their faith, love, and patience. Because “patience”
here is substituted for “hope,” it leads Paul into his exposition of the
Second Coming later in the chapter.
The result of their increase in faith and love is that their fortitude in
the face of affliction has become a source of boasting for the apostles
among all the churches they visit. The Thessalonians have become a
model of Christian commitment under fire.
How can trials and affliction increase our faith? At the same
time, who hasn’t struggled to maintain faith precisely because
of trials?
91
Tu e s d a y
September 11
Suffering as a Sign of the End
(2 Thess. 1:5, 6)
Second Thessalonians 1:5–10 in the Greek has an Old Testament
feel (the Bible of most New Testament Christians was the Septuagint,
a pre-Christian, Greek translation of the Old Testament). Second
Thessalonians exhibits many more references to the Old Testament
than does 1 Thessalonians.
Read
2 Thessalonians 1:5, 6. What is Paul saying?
The word evidence (NIV) or token (KJV) means “proof” or “plain
indication” of something. What does the persecution of Christians
(vs. 4) prove? It is certainly not evidence of God’s judgment against
His people. To the contrary, it is a pointer to the future judgment, in
which the people of God are vindicated and those who persecuted
them receive the same kind of experience they inflicted on others.
There is a message here for us. Violence begets violence, and those
who use violence against others have reason to fear for the future.
God’s judgment sets things right. Those who persecute the people of
God will one day face the justice of God. But those who experience
injustice on account of their faith today can look with confidence to
God’s future judgment. On that day, it will be evident to all that they
were the objects of God’s favor.
The New Testament encourages believers to exhibit grace, mercy,
and forgiveness toward others. But when these actions are rebuffed
and repaid with curses, blows, and confinement, it is encouraging to
know that injustice will not last forever. Thus, the saints of God are
invited to have patience (see also Rev. 14:12).
In 2 Thessalonians 1:5, 6, therefore, Paul reminds the persecuted
Thessalonians that the “righteous judgment of God” in the future will
demonstrate His approval of them in the present. More than this, their
patience and faith in the face of trial validates that God has chosen
them. In this way Christian suffering can be the basis for rejoicing
(1 Thess. 1:6, 7). It is real-life evidence of whose side we will be on
when Jesus comes.
Verse 5 shows the righteous judgment of God in His approval of the
Thessalonians. Verse 6 shows it in the condemnation and destruction
of their persecutors.
Have you been unfairly victimized, with the perpetrators
receiving no apparent punishment for their actions? If so, what
comfort can you take in the promises of God’s judgment? Or
look at it this way: have you treated people badly, unfairly, and
gotten away with it (at least so far)? If so, how do you view the
promises of God’s end-time judgment?
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We d n e s d a y
September 12
Fire and Destruction (2 Thess. 1:7–9)
Read
2 Thessalonians 1:7–9. What is the primary reason for the
destruction of the wicked at the time of Jesus’ second coming?
How are we to understand these verses with the idea of God as
being full of love, grace, and forgiveness?
________________________________________________________
________________________________________________________
Many people are uncomfortable with the language of these verses.
They feel that “everlasting destruction” (NIV), vengeance, punish-
ment, and the infliction of suffering are unworthy of a God of love,
grace, and mercy. But just punishment and retribution is a frequent
theme of Paul’s (Rom. 2:5, 12:19). Paul is unequivocal: God’s justice
will one day be powerfully made manifest.
And why not? Any good government in today’s world must at
some point exercise force in order to restrain evil. Though force is
not always violent (as when you are stopped for a traffic violation or
audited for your taxes), in some cases, especially when the criminals
are using violence themselves, they must be answered with violence.
Good governments provide a necessary restraint so that we can all live
together in peace. Many times outright evil will not give way volun-
tarily. And the greater the power and brutality of evil, the greater the
force often needed to undo that evil.
The images in this passage are not pretty, but they assure us that
God will do whatever it takes to end violence and oppression.
Read
Revelation 16:4–7 and Daniel 7:21, 22. What do these verses
teach that parallels what Paul wrote above in 2 Thessalonians?
________________________________________________________
________________________________________________________
Through His own experience, Jesus understands the cost of suffer-
ing. He can be trusted to exercise divine justice but without overkill.
Divine justice will result in suffering but not one iota more than
necessary. If we can trust God in anything, we can trust that His
justice will reveal a wisdom and fairness that we cannot currently
comprehend.
The goal of this passage is not to rejoice in vengeance but to
encourage the abused and oppressed. The day of justice is coming.
We don’t need to take justice into our own hands.
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Th u r s d a y
September 13
Glorifying Christ (2 Thess. 1:10–12)
Read
2 Thessalonians 1:10–12. What does it mean that Jesus Christ
will be glorified in His saints?
The full sentence in this week’s text (2 Thess. 1:3–10) provides a
number of important details about the second coming of Jesus. When
Jesus returns, He will afflict the afflicters and provide rest for the afflicted
(see 2 Thess. 1:6, 7). He will come down from heaven in the company
of powerful angels (2 Thess. 1:7). He will come with flaming fire and
execute justice on those who have rejected God and the gospel of Jesus
Christ (2 Thess. 1:8). The wicked are destroyed (2 Thess. 1:8, 9) while
the righteous bring glory to Christ (2 Thess. 1:10).
The events of the Second Coming set the stage for the millennium,
during which time the earth lies desolate for a thousand years (Rev.
20:1–6). Though this week’s passage does not tell us what happens
to the righteous, 1 Thessalonians 4:16, 17 tells us that the saved join
Jesus in the air at His return. John 14:1–3 further indicates that Jesus
will take the righteous with Him to heaven.
How
does Paul instruct believers to prepare for the second coming of
Jesus? 2 Thess. 1:11.
With verse 10 Paul is finished talking about the wicked and turns
again to the fate of the righteous at the Second Coming. In verses 10–12,
the glory of Jesus is exhibited in the character of those who believe in
Him. Paul rejoices that his prayers and efforts for the Thessalonians will
be vindicated at the return of Jesus (see 1 Thess. 2:19, 20).
Paul here sets the stage for chapter 2, in which he argues that the day
of the Lord has not yet come. If it had, there would be flaming fire,
destruction of the wicked, and the full glorification of Jesus in the eyes
of all.
In today’s passage, Paul shifts easily from God to Jesus, using the
two names interchangeably. According to inspiration, Jesus is God.
This teaching is very important to us. The greater Jesus is, the more
powerful His salvation and the clearer a picture of God we receive as
we contemplate His life, death, resurrection, and return. If Jesus is truly
God, then the Father is just like Him.
How can we learn to go about the business of living our daily
lives, but with the expectation of the Second Coming? Why is it
so easy, amid the daily rhythms of life, to forget about His com-
ing? How can we learn to keep this amazing promise before us
and go about our daily business, while still giving the promise
the time, attention, and seriousness it deserves?
94
fr i d a y
September 14
Further Study:
“The Bible is written by inspired men, but it is not
God’s mode of thought and expression. It is that of humanity. God, as a
writer, is not represented. Men will often say such an expression is not
like God. But God has not put Himself in words, in logic, in rhetoric, on
trial in the Bible. The writers of the Bible were God’s penmen, not His
pen. . . .
“It is not the words of the Bible that are inspired, but the men that were
inspired. Inspiration acts not on the man’s words or his expressions but on
the man himself, who, under the influence of the Holy Ghost, is imbued
with thoughts. But the words receive the impress of the individual mind.
The divine mind is diffused. The divine mind and will is combined with
the human mind and will; thus the utterances of the man are the word of
God.”—Ellen G. White, Selected Messages, book 1, p. 21.
“The instruction that Paul sent the Thessalonians in his first epistle
regarding the second coming of Christ, was in perfect harmony with
his former teaching. Yet his words were misapprehended by some of
the Thessalonian brethren. . . .
“In his second letter Paul sought to correct their misunderstanding
of his teaching and to set before them his true position.”—Ellen G.
White, The Acts of the Apostles, p. 264.
Discussion Questions:
lDoes the truth of Scripture reveal itself more through inten-
sive word-by-word study or in the broad themes that we can
observe by way of wide reading? Or is there a time and place for
both? Discuss the answer(s) in class.
lRead the Ellen G. White quote in today’s Further Study
regarding how inspiration works. How does this help us to under-
stand the “human element” that appears at times in the Bible?
lDoes the thought of the Second Coming frighten you, or does
it bring you hope? What does your answer say about your rela-
tionship with God or about your understanding of the gospel?
Or both?
lHowever much truth there is to the idea that trials can
strengthen our faith and character, what do you say to people
whose trials are not only causing them to be bitter, resentful, and
angry (in other words, not character-building) but are causing
them to lose their faith?
Summary:
In the opening chapter of 2 Thessalonians, Paul rejoices
over the way in which the Thessalonian believers remain faithful in
spite of much affliction. He encourages them by pointing to the great
reversal at the second coming of Jesus. Whatever happens now, we
have the promise that God will execute divine justice.
1
2
3
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2
3
4
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95
Light in the Darkness: Part 2
Nima was one of many Bhutanese who received a copy of The Great
Controversy. He read it through several times and is sharing his discover-
ies about God with his family and friends in their small village in Bhutan.
He meets with a small group of about 15 people in the bedroom of a house
to worship. Several are preparing for baptism. And their numbers grow
as Nima continues to share his faith and provide Seventh-day Adventist
books and literature, which he smuggles across the border into his home-
land.
It remains difficult for Christians to practice their faith in Bhutan.
Dozens of believers have been imprisoned for sharing their faith. So at
present most volunteer evangelists meet with people across the Bhutanese
border in India. There these volunteers study the Bible and teach the people
how to use simple medical treatments to reach others for Christ. So far
at least 25 Bhutanese have accepted Jesus as their Savior and become
Seventh-day Adventist Christians. When they return home they take Bibles
and Seventh-day Adventist books with them.
Stories continue to seep out of Bhutan of people who want to know
about Jesus. One hotel manager received several books, which he gave to
tour drivers to give to passengers.
Recently some Bhutanese believers visited several small villages to
pray for the sick and comfort the mourning and brokenhearted. Several
people wanted to know more about God; so the believers cautiously intro-
duced them to Jesus. The Holy Spirit is working in the hearts of these
people who are so eager to know about Jesus.
Sadly, most of the 700,000 people living in Bhutan still worship spirits
or gods made of wood and stone. They live and die with no assurance of
salvation, for they’ve never heard the message of God’s love or Jesus’
sacrifice for them. They are spiritually hungry and crave truth on which to
build their lives. Slowly God’s message is opening the doors to the hearts
of the Bhutanese people.
We can help the people of Bhutan meet Jesus. Our mission offerings
can support Bible workers and provide literature and Bibles so that these
people can meet Jesus, the King of all kings, who loves them so much that
He died for them. We must tell them so they can be ready to meet Jesus
when He comes.
The author, whose name has been withheld for security reasons, is an evangelist who
works with Bhutanese near the border of India.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
96
L e s s o n
12
*September 15–21
The Antichrist
(2 Thess. 2:1–12)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
2 Thess. 2:1–12, Matt.
24:1–14, Zech. 3:1, Dan. 8:8–11, Acts 2:22.
Memory Text:
“Let no one deceive you in any way. For that
day will not come, unless the rebellion comes first, and the man
of lawlessness is revealed, the son of destruction” (2 Thessalonians
2:3, ESV).
Key Thought:
In correcting the Thessalonians’ false theology
of last-day events, Paul reveals truth about end-time deceptions.
I
n the midst of all Paul’s words of encouragement as well as exhor-
tation, he wrote about end-time events, including the greatest end-
time event of all, the second coming of Jesus.
In this week’s passage, though Paul talks about the end, his empha-
sis is a bit different from that which came before. For one thing, he
already told the Thessalonians the details while he was with them. For
another, his goal in this text is pastoral, to calm them and persuade
them to be more patient regarding end-time events and to warn them
about the false teachings being circulated on that topic.
The opening of this week’s passage (2 Thess. 2:1, 2) contains sev-
eral Greek words that point back to 1 Thessalonians 4:13–5:11, such
as the coming of our Lord (1 Thess. 4:15), the gathering (1 Thess.
4:17), and the day of the Lord (1 Thess. 5:2). To some extent, this
week’s passage is a clarification of what Paul said earlier. In it he
reveals truths that we need to understand today.
*Study this week’s lesson to prepare for Sabbath, September 22.
97
Su n d a y
September 16
The Problem (2 Thess. 2:1–3)
What
is the topic addressed by Paul in the second chapter of 2 Thes-
salonians? How are these words relevant to us today? In what way
do we face similar challenges within our church regarding end-time
events (date-setting, conspiracy theories, and the like), however dif-
ferent our context may be? What similar principle do we find here
that we also constantly confront? 2 Thess. 2:1–3.
________________________________________________________
________________________________________________________
________________________________________________________
There is no clear evidence in this passage that the church was asking
questions about the second coming of Jesus. Paul himself perceives a
problem and addresses it. The concept of “gathering to him” recalls
that which Paul wrote in the previous letter (1 Thess. 4:15–17).
In this passage, Paul’s words recall the warning that Jesus Himself
had given (Matt. 24:1–13). The Thessalonians had been “quickly”
destabilized by conflicting information that they had received in the
short time since Paul had written his first letter.
Paul doesn’t identify the specific source of their confusion. Perhaps
it hadn’t even been revealed to him. By “spirit” (2 Thess. 2:2) he
likely refers to a prophetic teaching, either that of a false prophet or a
misunderstanding of Paul’s first letter. The second possible source is
the spoken word, a teaching passed from mouth to mouth among the
members. When he mentions a letter “supposed to have come from
us” (NIV), Paul is either referring to a letter forged in his name or a
misuse of one of his genuine letters.
No matter how carefully a pastor may watch over a church, there
are multiple ways in which false ideas can take root. It is sometimes
easier for members to accept a report or rumor than to examine the
Scriptures carefully for themselves. Sometimes the new ideas may
even be biblical to a point but are promoted out of balance with
complementary Bible teachings.
The latter seems to have been the problem in Thessalonica. The
Thessalonians knew many correct things about the second coming of
Jesus and the events preceding it. But they tended to emphasize one
extreme or another of the teaching without its balancing perspectives.
They had failed to heed Jesus’ warning about chasing after signs
of His return (Matt. 24:4–8). As a result, in 1 Thessalonians they
lamented the delay of Jesus’ return (1 Thess. 4:13–15). In this chapter
they seem to have drawn the conclusion that they are already in the
midst of final events.
98
Mo n d a y
September 17
Pauls Short Answer (2 Thess. 2:3, 4)
In the short interval between 1 and 2 Thessalonians, the
Thessalonian church members became confused about the mean-
ing of what Paul wrote in the first letter. They drew the conclusion
that the Second Coming was either at hand or had already come in
some secret way (2 Thess. 2:2). Paul’s short answer to this problem?
“That can’t possibly be true. There are too many things that haven’t
happened yet.”
The confusion in Thessalonica caused Paul to write his most exten-
sive outline of final events. Had he not done so, it would not have
been preserved for us.
Read
2 Thessalonians 2:3, 4. What does Paul tell us about “the man
of sin” (NKJV) in these verses? What principles do we find here
that help us to understand what Paul is discussing?
________________________________________________________
________________________________________________________
Verses 3 and 4 are an incomplete sentence in the original. “That
day will not come is missing in the Greek and is supplied in most
translations. Paul lists the things that have to happen before Jesus
can come. There will be a “falling away” (the Greek word apos-
tasia for “apostasy”), and then “the man of lawlessness” will be
revealed. That revelation is described in 2 Thessalonians 2:8–10
as the working of Satan just before Jesus comes (which we will
examine more closely in Wednesday’s lesson). But before that rev-
elation of wickedness, there is a period of “mystery” and restraint
(2 Thess. 2:6, 7).
Verse 4 is a description of the man of sin (or lawlessness”), who
operates under cover for a time and is then revealed at the end. He
opposes God, exalts himself above God, sits in the temple, and
proclaims that he is God. This verse is filled with allusions to Old
and New Testament texts. The opposer” recalls Satan in Zechariah
3:1. Exalting himself above God and usurping God’s place in the
heavenly temple recalls the little horn of Daniel 8. Showing himself
to be God recalls Satan in Isaiah 14 and Ezekiel 28; it also points to
the blaspheming power of Daniel 11:36–39. So, the description of
the man of sin contains elements pointing to both Satan himself and
a wicked agent of Satan in the course of Christian history.
In what subtle ways is each of us susceptible to having the same
kind of attitude as we see revealed here in this “man of sin”?
99
Tu e s d a y
September 18
The Restrainer (2 Thess. 2:5–7)
According
to Paul, what two things characterized the world situ-
ation at the time he wrote? How do we see the great controversy
revealed in these verses? 2 Thess. 2:6, 7.
________________________________________________________
________________________________________________________
________________________________________________________
Combining these verses with the previous ones, we can see that
Paul is outlining three stages of history from his time until the end.
The final stage begins at the Second Coming. Before this stage is the
revelation of the man of sin (2 Thess. 2:3), also known as the lawless
one (2 Thess. 2:8). And before that stage is a time of mystery and
restraint (2 Thess 2:6, 7).
While we would like very much to fully understand Paul’s meaning
here, there are a number of uncertainties in these verses. The restrain-
ing power is neuter (a thing) in verse 6 and masculine (a person) in
verse 7. The lawless one (masculine, vs. 8) is neuter in verse 7 (“mys-
tery of lawlessness”); neither is it clear (vs. 7) whether the restraining
power is taken out of the way or has the authority to remove itself (the
ESV translates correctly— “until he is out of the way”).
Who is the restrainer, or power of restraint, in these verses? It is
present in Paul’s day; it is upholding the law (a power that restrains
lawlessness, vs. 7); it is on a divine time mission; and it is powerful
enough to restrain the working of Satan (vs. 9).
According
to other New Testament passages, what is holding
back the Second Coming? Matt. 24:14; Mark 13:10; Rev. 14:6, 7.
________________________________________________________
________________________________________________________
In much of the New Testament the events leading up to the Second
Coming follow from the final proclamation of the gospel (Matt.
24:14; Mark 13:10; Rev. 14:6, 7). In this case, then, it’s possible that
God Himself is the Restrainer described by Paul, holding the final
events back until everyone has had a chance to hear the gospel.
How much restraint do you need in your life? That is, when
tempted, how can you learn to claim the power of God to
restrain you from doing what you know is wrong?
100
We d n e s d a y
September 19
The Antichrist Revealed (2 Thess. 2:8–10)
Read
2 Thessalonians 2:8–10. What’s especially important in all this
about the phrase, “they received not the love of the truth”?
The man of sin was introduced in 2 Thessalonians 2:3, 4. Through
much of Christian history he has operated to undermine God’s law
(particularly the Sabbath) and to usurp powers that belong only
to Christ. In passages such as Daniel 7:20–25 (the little horn) and
Revelation 13:1–7 (the beast from the sea), this same power oper-
ates after the fall of the pagan Roman Empire, combining both reli-
gious and secular authority to persecute the saints of God. The only
power in history that fits all the specifications of these prophecies
is the papacy. Many interpreters from the Middle Ages, and even to
this day, have designated this institution as the antichrist. (Only in
the past century or two has the vast majority of Christians moved
away from this interpretation, an interesting move in itself in light
of our understanding of last-day events). This identification of the
papacy fits the specifications of 2 Thessalonians 2 that the man of
sin would be both masculine (a person) and neuter (a world power
or institution).
In verse 7, “mystery of lawlessness” (NKJV) is an appropriate
designation for his activity. But at the close of history, just before the
Second Coming, there will be an even more worldwide, open defiance
of God and His laws. The continuity of powers, both in this passage
and elsewhere (Daniel 7 and Revelation 13), indicates that the papacy
will play a major role at the end of time, as well.
What
earlier work of God in the course of history will the final decep-
tion counterfeit? Compare 2 Thess. 2:9 with Acts 2:22.
Today’s passage draws back the curtain to reveal an even greater anti-
christ behind the one that has operated among the nations in the course
of history. Satan himself is the author and finisher of the deceptions of
the end time. As the return of Jesus approaches, events will force him
into a final act of desperation. Through counterfeit miracles he will
attempt to draw people’s attention away from the gospel (the life, death,
and resurrection of Jesus) and even the Second Coming itself.
Dwell on this idea of “the love of the truth.” How do we
“receive” it? Why is having this love so crucial for anyone
who doesn’t want to get caught up in any spiritual deception,
especially during the last days? How can we learn, even now, to
“receive the love of the truth”?
101
Th u r s d a y
September 20
Truth and Lies (2 Thess. 2:1012)
Read
2 Thessalonians 2:10–12. Why does God allow so many to
be deceived? According to this passage, what have the wicked
rejected?
________________________________________________________
Verse 11 is a text that many people find extremely challenging.
Paul states very directly, “God sends them a powerful delusion so
that they will believe the lie” (2 Thess. 2:11, NIV). The knee-jerk
response to this text is something like, “How can a God of truth send
deception? How can He act the same as Satan at the end?” (Compare
2 Thess. 2:11 with 2 Thess. 2:9.)
In today’s passage Paul draws back the curtain and gives us a
glimpse of the great controversy between Christ and Satan, which
involves much more than just the affairs of this earth and its history.
Satan has accused God of being unreasonable, a bully, and a deceiver.
In the final crisis of earth’s history, God “sends” a delusion upon the
wicked, not because He lies but because He allows the wicked to
choose lies over truth and, thus, expose the outworking of decisions
that they have already made (2 Thess. 2:12). He simply allows them
to bear the fruits of their wrong actions. The events of the end time
clearly expose the mind and character of Satan and his followers for
all to see.
The process of delusion begins when people reject the gospel of
Jesus Christ. In verse 10 the wicked refuse to receive the love of
the truth. The offer of salvation in the gospel is the subtext that lies
behind the apocalyptic powers of 2 Thessalonians 2. Through its
teachings and practices, the papacy has undermined the gospel. That
work continues until it is exposed by the final events described in
2 Thessalonians 2:8–12. Thus, the final proclamation of the gospel
(Matt. 24:14; Rev. 14:6, 7) sets the stage for both the final judgment
and the delusions of the end time.
In the end, whatever the outward political and religious manifesta-
tions of the great controversy as it plays out here on earth, the gospel
of Jesus Christ, not political events, has always been the crucial
divide between good and evil throughout Christian history. Antichrist
reveals its true character by usurping the life, death, and heavenly
reign of Jesus. All other actors in the drama play subordinate roles.
Read carefully 2 Thessalonians 2:12. For what key reason do
people not receive the truth? How have you experienced this
principle in your own life? That is, how has the “pleasure” of
unrighteousness, even subtly, kept your mind from being open
to truth?
102
fr i d a y
September 21
Further Study:
“The apostle Paul warned the church not to look
for the coming of Christ in his day. ‘That day shall not come,’ he
says, ‘except there come a falling away first, and that man of sin be
revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and
the long period of the reign of the ‘man of sin,’ can we look for the
advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery
of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the
papacy, which, as foretold in prophecy, was to maintain its supremacy
for 1260 years.”—Ellen G. White, The Great Controversy, p. 356.
“As the crowning act in the great drama of deception, Satan himself
will personate Christ. . . . In gentle, compassionate tones he presents
some of the same gracious, heavenly truths which the Saviour uttered;
he heals the diseases of the people, and then, in his assumed character
of Christ, he claims to have changed the Sabbath to Sunday, and com-
mands all to hallow the day which he has blessed. . . . Only those who
have been diligent students of the Scriptures and who have received
the love of the truth will be shielded from the powerful delusion that
takes the world captive.”—Pages 624, 625.
“In bearing the message, make no personal thrusts at other churches,
not even the Roman Catholic Church. Angels of God see in the differ-
ent denominations many who can be reached only by the greatest cau-
tion. Therefore let us be careful of our words. . . . Upon these themes
silence is eloquence. Many are deceived. Speak the truth in tones and
words of love.”—Ellen G. White, Evangelism, p. 576.
Discussion Questions:
lToday many believe that the papacy has changed, and in
some ways it has. Yet, on the basic issues of salvation it still seeks
to usurp all that Christ has done and is doing for us. It is still
the power depicted in prophecy. How can we stand firm in our
biblical position regarding Rome while doing so with Christian
love, forbearance, and tact?
lAs a church we are constantly being confronted with people
who come up with new dates for final events, new charts, new
conspiracy theories about this group or that. While we must
remain open to new light, how should we deal with these chal-
lenges?
Summary:
By correcting some of the Thessalonians’ wrong views
about last-day events, Paul gave us precious truth on the topic. We
must always remember, though, that the crucial issue of the last days
is not the timing of events or even all the details, but on which side of
the great controversy we choose to be.
1
2
S
tor
i n s i d e
103
A Passion for Sharing
My name is Christian, and I live in Denmark. My family has no real rela-
tionship with Christ, but when I was a child, my grandmother taught me to
pray and to trust in God.
My faith in God wasn’t popular with my classmates, and often they teased
and tormented me. So when I was ready to enter high school, I didn’t want
to attend a public school. My parents helped me find a Christian school, and
I was thrilled when I visited the Seventh-day Adventist boarding school in
western Denmark. I didn’t know anything about Seventh-day Adventists,
but I knew I was in the right place.
I loved the worships, the singing, and the Bible study. At last I belonged.
During a Week of Prayer, I answered God’s call to surrender my life totally
to Him and asked my mother for permission to be baptized. But she refused.
I prayed earnestly about my decision, and in time Mother gave her permis-
sion.
After high school graduation, I joined a program called “One Year for the
Lord” and worked in a café church in the city. There I started a teen club
where kids could eat, talk, and listen to music or just do homework. One of
my friends came, and I invited him to come back on Sabbath afternoon. He
came and started asking questions about God. I was thrilled when people
from the café meetings started using a prayer room I’d created. I was feeling
the joy of serving God.
In high school I had worked with a kids’ club, and I wanted to start some-
thing similar while in university. Some friends joined me, and we organized
a program and advertised it across town. Since then, we’ve averaged 35 kids
at a time. We do fun activities and talk about serious topics relevant to them,
such as bullying. Parents often tell us that this club is something that their
kids need. The city leaders support us too and refer families to our club, in
which we focus on teaching respect.
I work with our church plant team in my town, too. And we have several
other special interest ministries, including a Christian motorcycle club.
I’m still in school, but I’m teaching in a kindergarten. I have a passion to
share God’s love with kids. I want to be there to help kids make important
life decisions and let them know that Jesus is the answer to questions in
their lives.
God has shown me that He wants to use me—and every Christian—to
spread this love to others.
Ch r i s t i A n Gj e s t h e d e shares God’s love in Jutland, Denmark.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
104
L e s s o n
13
*September 22–28
Keeping the Church Faithful
(2 Thess. 2:13–3:18)
sa b b a t h af t e r n o o n
Read for This Week’s Study:
2 Thess. 2:13–3:18, Acts
17:11, Luke 10:25–28, Matt. 7:24–27, 18:15–17.
Memory Text:
“So then, brothers, stand firm and hold to the
traditions that you were taught by us, either by our spoken word
or by our letter” (2 Thessalonians 2:15, ESV).
Key Thought:
Even with all the grand and glorious promises
for the future, we have to deal with daily challenges and struggles
in the church. The Thessalonian church was no exception.
C
hurches are a lot like plants. If a plant does not grow, it will
die. In other words, change is wired into the way plants were
designed by God. Similarly, a church that does not change and
grow also will die. But not all change is good. Change can lead us
away from who we are. It can cause us to lose touch with God’s pur-
pose for us. The Seventh-day Adventist Church must be especially on
guard because this present-truth message is being proclaimed by no
one but us! That’s a heavy responsibility—one we all, whether laity
or ministry, must never forget.
Through revelation and Spirit-guided consensus, God has led the
church to even more light. The light of the past helps the church to
navigate its way through the treacherous waters of change. Paul’s
final word to the Thessalonians gives us inspired guidance in this
crucial area.
*Study this week’s lesson to prepare for Sabbath, September 29.
105
Su n d a y
September 23
Faithful by God’s Choice (2 Thess.
2:13–17)
The language of this section recalls the prayer at the beginning of
1 Thessalonians. It is almost as if Paul is returning to the place where
he began, creating a natural conclusion to this pair of letters. Paul here
expresses his concern that the believers in Thessalonica not deviate
from the path on which he has placed them.
Read
2 Thessalonians 2:13–17. Why does Paul thank God for the
Thessalonians? What does he ask them to do in this passage? In
what ways are these words so pertinent to us today, so near the
end?
________________________________________________________
________________________________________________________
The lives of the Thessalonians provided evidence to Paul that they
had been chosen as “first fruits to be saved” (ESV). Some translations
say “from the beginning.” Though salvation is a gift, the believer
experiences it through sanctification of the Spirit and belief in the
truth. The life of the believer is more than just a subjective experi-
ence; it is solidly grounded in truth.
That is why Paul is so concerned that the Thessalonians hold to the
doctrines they have been taught, both by letter and the spoken word.
People’s grasp of truth often slips with the passage of time, which is
why we must always be affirmed by those who preach and teach us.
In the early days of the church, there was even a preference for oral
tradition over written tradition. Oral tradition is less subject to unin-
tentional distortion. Tone of voice and gestures communicate mean-
ing more accurately than do words on a page. This is why preaching
as a method of communication never grows old.
But written tradition, as in the letters of Paul, is less subject to inten-
tional distortion by those who would alter the gospel for their own
purposes. The written word provides a secure and unchangeable norm
by which one can test the oral messages that come through preach-
ing. In the book of Acts, the Bereans were commended because they
combined attention to the oral messages with careful examination of
the Scriptures (Acts 17:11).
Read again the texts for today. So many forces are always at
work trying to pry us away from the truth. Look at how you
have changed over time. Do these changes reveal a slow, steady
settling into the truth or a slow, steady movement away from it?
In other words, in what direction is your life moving?
106
Mo n d a y
September 24
Confidence in the Face of Evil (2 Thess.
3:15)
In today’s world many people laugh at the idea of a literal Satan.
In their mind, he’s a myth, a holdover from a superstitious and pre-
scientific era. They feel that good and bad are simply the random
consequences of cause and effect; or, in some people’s minds, good
and bad are only culturally constructed concepts relative to specific
times and places, nothing more.
But the Bible clearly asserts that Satan is real. And it is often to his
advantage in some parts of the world to hide himself or even allow
himself to be mocked in the form of a red devil with horns. The cari-
cature goes a long way in making people think he’s not real, which
is exactly what he wants. (“The devil made me do it!” one comedian
used to famously mock.)
Read
2 Thessalonians 3:1–5. Though the challenges to our faith are
out there, Paul expresses hope. On what is that hope based, and
what is the condition upon which we can be certain to claim it?
See also Luke 10:25–28, Deut. 8:1.
Paul begins this passage with a request for prayer (as in 1 Thess.
5:25) that the gospel will spread rapidly and be honored through his
work. Paul also wants the Thessalonians to pray that he will be deliv-
ered from evil men (2 Thess. 3:2). The expression here implies that
he has in mind specific individuals whom the recipients of the letter
might even know.
Paul follows this with wordplay (2 Thess. 3:2, 3). Not all men have
“faith” (trust in, or commitment to, God), but the Lord is “faithful”
(dependable—one who inspires faith and commitment). This faithful
Lord is dependable and will guard them against the evil one, or Satan.
The good news is that, though Satan is more powerful than we are, the
Lord is more powerful than Satan, and we can find safety and power
in the Lord.
Paul ends this passage (2 Thess. 3:4, 5) by once more commending
the Thessalonians and offering a prayer in their behalf. He is confi-
dent that they are doing what he has asked and that they will continue
to do so in spite of the opposition of Satan and the people he inspires.
He offers a “wish-prayer” (2 Thess. 3:5) that the Lord direct their
attention to “the love of God” and “the patience of Christ” (NKJV).
Even amid trials and suffering, Paul’s letters are always so full
of faith, hope, and certainty. How can we learn to have this
faith, hope, and certainty for ourselves, regardless of our often
difficult circumstances?
107
Tu e s d a y
September 25
Scripture and Tradition (2 Thess.
3:6–8)
When Jesus walked this earth there was no New Testament. The
Bible of Jesus was the “Old Testament.” But, from the start, obedience
to Jesus’ spoken words was the wise thing that His followers did (Matt.
7:24–27). Jesus’ words and actions continued to be authoritative for
the church in the years that followed (1 Thess. 4:15, Acts 20:35, 1 Cor.
11:23–26). Then, through the inspiration of the Holy Spirit, the apostles
were guided to rightly interpret the words of Jesus and the significance
of His actions (John 15:26, 27; 16:13–15). And before the first genera-
tion of Christians had passed off the scene, the writings of the apostles
were considered fully equal to those of the Old Testament prophets and
could be called “Scripture” (2 Pet. 3:2, 16).
Read
2 Thessalonians 3:6–8, 14. According to these texts, what would
Paul include in his concept of truth?
________________________________________________________
By the time Paul arrived in Thessalonica, the early church con-
sidered the sayings of Jesus and the teachings of the apostles as
supremely authoritative. Tradition in New Testament times was not
necessarily a dirty word; it could refer to the church’s memory of
the sayings and actions of Jesus and include the oral teachings and
writings of the apostles. Tradition was to them much the same as the
Scriptures are to us. It could be commanded and was to be obeyed.
For the Thessalonians, tradition meant more than just the letters
of Paul. It included all that Paul had said to them while he was in
Thessalonica, and included also his actions, which they were to imi-
tate. The fact that Paul worked hard to support himself in Thessalonica
did not merely show that he cared for them (1 Thess. 2:9); it was a
“tradition” that he expected them to apply to their own lives.
Paul was not idle while he was among them; he did not eat other
people’s food without payment. He labored “night and day” so as not
to be a burden to anyone. And anyone in Thessalonica who lived dif-
ferently was “out of order.” So, Paul’s definition of disorderly people
was not limited to those who were disruptive in the church or com-
munity; he broadened it here to include anyone who did not follow the
teachings or practices of the apostles.
These texts reveal how important Paul’s actions were for the
Thessalonians. Though he had truth directly from the Lord
(Gal. 1:1), Paul bore witness as much by his life and actions as
by his words. How well do our lives reflect the truths that we
have been given?
108
We d n e s d a y
September 26
Working and Eating (2 Thess. 3:9–12)
What
unique type of problem does Paul face in the Thessalonian
church? 2 Thess. 3:9–12.
________________________________________________________
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In these verses Paul applies the tradition of what he did and said to
a specific situation. A significant group of members was disorderly or
out of order (2 Thess. 3:6, 11). Paul had mentioned the problem in the
previous letter and addressed it gently there (1 Thess. 4:11, 12; 5:14).
But he uses much stronger language here.
As an apostle, Paul could have required the church to provide him
with income, housing, and food. But in 1 Thessalonians he sets an
example among them of “working night and day” in order not to be
a burden on them (1 Thess. 2:9). This was an example of love. But
according to 2 Thessalonians 3:8, he also works “night and day” in
order to create a model of how everyone should take care of their own
needs, as much as possible.
If Paul had only set an example, some could have responded that
the tradition was not clear. But Paul had also addressed this issue
with words. During the short time he was with them in person, he
often expressed (as the Greek imperfect tense implies) a popular
saying as a command, “If anyone is not willing to work, let him not
eat” (2 Thess. 3:10, ESV).
In this passage Paul is not criticizing the efforts to care for those
in need, or those who can’t take care of themselves. After all, Jesus
Himself left a powerful example of compassion toward those whose
circumstances in life have left them helpless or destitute.
Instead, the target of Paul’s concern was a group of people in the
church who were willfully idle. They were busybodies, minding every-
one’s business except their own (2 Thess. 3:11). Like some of the popu-
lar philosophers in the ancient world, these believers preferred a life
of ease over labor. Perhaps they spent their time discussing theology
or criticizing the behavior of others instead of earning their way. Paul
commands them “in the Lord Jesus Christ” to follow his example and
earn the right to speak by caring for their own needs first (3:12).
How amazing that, even so early in church history, Paul had to
deal with so many problems among the members. How should
this protect us (and especially new members) from the expecta-
tion that our churches are going to be filled with saintly people?
More important, how can we be a positive force in our local
church despite our own faults and weaknesses?
109
Th u r s d a y
September 27
Tough Love (2 Thess. 3:13–15)
According
to Matthew 18:15–17, how is the church supposed to
treat a person who has been disfellowshiped?
The matter of church discipline is one of the most difficult issues
that a local church faces. Often an errant member is another member’s
brother, mother, son, cousin, or best friend. Some members prefer never
to discipline anyone; others prefer harsh sanctions. How does a church
find the will of God in the midst of so many competing interests?
Matthew 18 suggests a clear and simple process. First, a one-on-one
conversation between the offender and the one offended. The context
indicates that forgiveness is to be the goal of that conversation, whenever
possible (Matt. 18:21–35). Second, the offended member is to take one or
two others along to avoid confusion as to what is being said by one party
or the other. Only after these first two steps have been carefully followed
should the process move to the church in business session. Then, if the
offender does not respond to the church as a whole, he or she is to be
treated as “a Gentile and a tax collector” (Matt. 18:17, ESV).
Here is the problem. What does it mean to treat someone like a
Gentile and a tax collector? There are at least two different possibilities.
On the one hand, Jesus could be calling the church to shun the offender
the way the Gentiles and tax collectors were shunned in the society in
which He grew up. On the other hand, it could be a call to treat the out-
cast the way Jesus treated Gentiles and tax collectors (with compassion
and forgiveness).
What
does Paul have to say about church discipline? 2 Thess. 3:13–15.
Rightly applying Matthew 18 and 2 Thessalonians 3 to contemporary
life is a challenge. No two people are alike. No two situations are alike.
In some cases forgiveness softens the heart of an offender and brings
reconciliation to the church. In other cases hardened offenders may
respond only to a love that is tough enough to confront and administer
consequences. This is why the General Conference does not disfel-
lowship anyone. Such delicate processes are best handled by the local
church, where the offender is best known.
Tough love is not a license for abuse. According to verse 15, the
person being disciplined is still to be treated like family. The church
must remain conscious that the offender is a brother “for whom Christ
died” (Rom. 14:15, 1 Cor. 8:11, NKJV).
What experiences have you had with church discipline? How
can the church maintain a balance between confrontation and
acceptance?
110
fr i d a y
September 28
Further Study:
“The Thessalonian believers were greatly annoyed
by men coming among them with fanatical ideas and doctrines. Some
were ‘disorderly, working not at all, but . . . busybodies.’ The church
had been properly organized, and officers had been appointed to act as
ministers and deacons. But there were some, self-willed and impetu-
ous, who refused to be subordinate to those who held positions of
authority in the church.”—Ellen G. White, The Acts of the Apostles,
p. 261.
“Paul was not wholly dependent upon the labor of his hands for
support while at Thessalonica. . . . Philippians 4:16. Notwithstanding
the fact that he received this help he was careful to set before the
Thessalonians an example of diligence, so that none could rightfully
accuse him of covetousness, and also that those who held fanatical
views regarding manual labor might be given a practical rebuke.”
—Pages 348, 349.
“The custom of supporting men and women in idleness by private
gifts or church money encourages them in sinful habits, and this
course should be conscientiously avoided. Every man, woman, and
child should be educated to do practical, useful work. All should learn
some trade. It may be tentmaking, or it may be business in other lines;
but all should be educated to use the members of their body to some
purpose, and God is ready and willing to increase the adaptability
of all who will educate themselves to industrious habits.”—Ellen G.
White Comments, The SDA Bible Commentary, vol. 7, p. 912.
Discussion Questions:
l How does our church keep its balance between hanging onto
truths confirmed in the past and following the advancing light of
God? How can we know when new “light” is, indeed, “light” and
not deception?
l How do we deal with unruly and troublesome church mem-
bers who always seem to be complaining about something? At
the same time, what about those who are expressing concerns
over real problems?
l Mentally summarize Paul’s essential message in these two
letters to the Thessalonians in a way that makes them relevant
to the situation in our church today.
Summary:
Paul’s two letters to the Thessalonians have taught us
a great deal about how to be a church in a difficult environment.
However different the immediate context he dealt with is to ours,
the principles he espoused are enduring and eternal because they are
inspired by the Lord Himself.
1
2
3
S
tor
i n s i d e
111
A New Master
People living in the small West African country of Guinea Bissau lead
lives of uncertainty and fear. Ongoing political unrest breeds fear for the
future. But an even greater fear comes from the spirits that they believe
control their lives.
Throughout the country “devil trees” stand as a reminder that the devil
and evil spirits are never far away. Some people claim to have heard spirit
voices coming from these trees. Often these voices sound like people from
the nearby village who have died. Spirit priests offer sacrifices to the spir-
its living in the devil trees, and parents may dedicate their children to the
spirits in hopes that the children will be protected from harm.
Tat is a young man whose grandmother had dedicated him to the devil
when he was a child. He wore an amulet, a small goat’s horn, around his
neck at all times to protect himself from evil spirits. His grandmother
often warned him that sickness or death would surely come if he should
ever break the covenant she had made on his behalf with the devil.
Tat, now a young man, learned of the evangelistic meetings being held
in his neighborhood. He decided to attend. As he listened to God’s mes-
sage of love, his heart was touched. And when the young speaker invited
those present to give their hearts to God, Tat felt called to respond. He
fingered the goat’s horn hanging on his chest as he struggled with the
truths he was learning. He wanted to follow Jesus Christ, but he had seen
firsthand what Satan could do to those who tried to break away from the
spirits. Just days earlier, a friend who also had been dedicated to the devil
as an infant had died mysteriously. And as far as Tat knew, his friend
hadn’t broken away from the spirits. The spirits hadn’t protected him after
all, Tat thought.
Tat continued to attend the meetings. The speaker explained that the
devil rules by fear, but God rules by love. And God’s perfect love casts
out fear. Tat cast off his amulet and chose to follow Christ.
Dozens of people in Guinea Bissau, who once had been slaves of Satan,
declared their freedom in Christ during those evangelistic meetings. Our
mission offerings help break chains of fear and bondage every day. They
help nurture and train new believers around the world to share God’s love
with others.
An t o n i o CA r l o s d e so u s A me d e i r o has graduated from Brazil Adventist University in Sao
Paulo, Brazil, and now pastors 11 congregations in northern Brazil.
Produced by the General Conference Office of Adventist Mission.
Web site: www.AdventistMission.org
2012
112
Bible Study Guide for the Fourth Quarter
The Seventh-day Adventist Church has a statement of twenty-eight funda-
mental beliefs. And though we must always be open to more light, a firm con-
sensus on these beliefs is crucial to the unity and mission of the church. What
has brought together millions of people from all over the world into a unified
movement other than our shared doctrines? The fourth quarter 2012 Adult
Sabbath School Bible Study Guide, entitled: “Growing in Christ,” by Kwabena
Donkor, will focus on some of those teachings. Though we believe that all
twenty-eight are foundational and fundamental to our identity as Seventh-day
Adventists, we cannot study them all in one quarter. We do hope to present
a systematic and coherent guide to most of those beliefs. Special attention
will be given to belief Number 11, “Growing in Christ,” which was accepted
during the General Conference Session in St. Louis, Missouri, in 2005
(see lessons 5–7). This belief, in and of itself, didn’t add new or previously
unknown teaching but, rather, in response to needs in certain parts of the
world, helps to clarify the church’s understanding of God’s power to give
believers in Christ victory over the forces of evil. In fact, all the lessons in this
quarter will be framed within the context of the struggle between Christ and
the forces of evil. It is what we call “the great controversy.”
Lesson 1
—The Great Controversy: The Foundation
The Week at a Glance:
su n d A y : The Controversy and Its Players (Genesis 3:15, Revelation
12:1–17)
m
o n d A y : Lucifer’s Fall (Isaiah 14:4–21, 1 John 3:8)
t
u e s d A y : God’s Weapon (Genesis 3:15)
W
e d n e s d A y : Satan’s Fight (Matthew 2:1–18, 4:1–11, 16:21–23, 27:39–42)
t
h u r s d A y : Destinies (Revelation 14)
Memory Text—
Genesis 3:15
Sabbath Gem:
The great controversy motif is the overarching concept
that gives cohesion to Seventh-day Adventist fundamental beliefs.
Lesson 2
—Revelation, and the God Revealed in It
The Week at a Glance:
su n d A y : The Doctrine of Scripture (2 Peter 1:19-21; 2 Timothy 3:16, 17)
m
o n d A y : The Nature of Inspiration (Matthew 27:37, Mark 15:26,
1 Kings 6:1)
t
u e s d A y : The Mystery of the Triune God (Deuteronomy 6:4, Mark 12:29)
W
e d n e s d A y : The Attributes of our Creator (Genesis 1:1, Hebrews
11:6, Romans 10:17)
t
h u r s d A y : The Activities of God (Genesis 11:9)
Memory Text—
Hebrews 1:1, 2, NKJV
Sabbath Gem:
However important it is to understand the way biblical
inspiration works, it’s more important to know the God revealed to us
through that inspiration.
Lessons for the Visually Impaired
The regular Adult Sabbath School
Bible Study Guide is available free each month in braille and on audiocassette to
sight-impaired and physically handicapped persons who cannot read normal ink
print. This includes individuals who, because of arthritis, multiple sclerosis, paralysis,
accident, and so forth, cannot hold or focus on normal ink-print publications. Contact
Christian Record Services, Box 6097, Lincoln, NE 68506-0097.